FOXE'S BOOK OF MARTYRS
PART 5


THE ELEVENTH BOOK.
WHEREIN
IS DISCOURSED THE BLOODY MURDERING OF GOD'S SAINTS, WITH THE
PARTICULAR PROCESSES AND NAMES OF SUCH GOOD MARTYRS, BOTH MEN AND
WOMEN, AS, IN THIS TIME OF QUEEN MARY, WERE PUT TO DEATH.


264. JOHN ROGERS.

Illustration: Portrait of John Calvin
Illustration: The Massacre of St. Bartholemew's Eve


THE fourth of February suffered the constant martyr of God, Master
John Rogers, concerning whose life, examinations, and suffering,
here followeth in order set forth. And first touching his life and
bringing up.

John Rogers, brought up in the university of Cambridge, where he
profitably travailed in good learning, at length was chosen and
called by the merchant adventurers to be their chaplain at Antwerp 
in Brabant, whom he served to their good contentation many years.
It chanced him there to fall in company with that worthy servant
and martyr of God William Tyndale, and with Miles Coverdale, who
both, for the hatred they bare to popish superstition and
idolatry, and love to true religion, had forsaken their native
country. In conferring with them the Scriptures, he came to great
knowledge in the gospel of God, insomuch that he cast off the
heavy yoke of popery, perceiving it to be impure and filthy
idolatry, and joined himself with them two in that painful and
most profitable labour of translating the Bible into the English
tongue, which is entitled, The Translation of Thomas Matthewe. He,
knowing by the Scriptures, that unlawful vows may lawfully be
broken, and that matrimony is both honest and honourable among all
men, joined himself in lawful matrimony, and so went to Wittenberg
in Saxony, where he, with much soberness of living, did not only
greatly increase in all good and godly learning, but also so much
profited in the knowledge of the Dutch tongue, that the charge of
a congregation was orderly committed to his cure.

In which ministry he diligently and faithfully served many years,
until such time as it pleased God, by the faithful travail of his
chosen and dear servant, King Edward the Sixth, utterly to banish
all popery forth of England, and to receive in true religion,
setting God's gospel at liberty. He then, being orderly called,
having both a conscience, and a ready good will to help forward
the work of the Lord in his native country, left such honest and
certain conditions as he had in Saxony, and came into England to
preach the gospel, without certainty of any condition. In which
office, after he had a space diligently and faithfully travailed,
Nicholas Ridley, then bishop of London, gave him a prebend in the
cathedral church of Paul; and the dean and the chapter chose him
to be the reader of the divinity-lesson there; wherein he
diligently travailed, until such time, as Queen Mary, obtaining
the crown, banished the gospel and true religion, and brought in
the antichrist of Rome, with his idolatry and superstition.

After the queen was come to the Tower of London, he, being orderly
called thereunto, made a godly and vehement sermon at Paul's
Cross, confirming such true doctrine as he and others had there
taught in King Edward's days, exhorting the people constantly to
remain in the same, and to beware of all pestilent popery,
idolatry, and superstition. The council, being then overmatched
with popish and bloody bishops, called him to account for his
sermon: to whom he made a stout, witty, and godly answer; and yet
in such sort handled himself, that at that time he was clearly
dismissed. But after that proclamation was set forth by the queen
to prohibit true preaching, he was called again before the
council; for the bishops thirsted after his blood. The council
qnarrelled with him concerning his doctrine, and in conclusion
commanded him as prisoner to keep his own house; and so he did;
although by flying, he might easily have escaped their cruel
hands, and many things there were which might have moved him
thereunto. He did see the recovery of religion in England, for
that present, desperate; he knew he could not want a living in
Germany; and he could not forget his wife and ten children, and to
seek means to succour them. But all these things set apart, after
he was called to answer in Christ's cause, he would not depart,
but stoutly stood in defence of the same, and for the trial of
that truth, was content to hazard his life.

Thus he remained in his own house as prisoner a long time, till at
length, through the uncharitable procurement of Bonner, bishop of
London, who could not abide such honest neighbours to dwell by
him, he was removed from his own house to the prison called
Newgate, where he was lodged among thieves and murderers for a
great space; during which time, what business he had with the
adversaries of Christ, all is not known, neither yet any certainty
of his examinations, further than he himself did leave in writing;
which God would not to be lost, but to remain for a perpetual
testimony in the cause of God's truth, as here followeth recorded
and testified by his own writing.


The examination and answer of John Rogers, made to the lord
chancellor, and to the rest of the council, the twenty-second of
January, A. D. 1555.

First the lord chancellor said unto me thus: "Sir, ye have heard
the state of the realm, in which it standeth now."

Rogers.--"No, my Lord, I have been kept in close prison, and
except there have been some general thing said at the table when I
was at dinner or supper, I have heard nothing; and there have I
heard nothing whereupon any special thing might be grounded."

Then said the lord chancellor, "General things, general things,"
mockingly. "Ye have heard of my Lord Cardinal's coming, and that
the parliament hath received his blessing, not one resisting unto
it, but one man which did speak against it. Such a unity, and such
a miracle, hath not been seen. And all they (of which there are
eightscore in one house, said one that was by, whose name I know
not) have, with one assent and consent, received pardon of their
offences, for the schism that we have had in England, in refusing
the holy father of Rome to be head of the catholic church. How say
ye? Are ye content to unite and knit yourself to the faith of the
catholic church with us, in the state in which it is now in
England. Will ye do that?"

Rogers.--"The catholic church I never did nor will dissent from."

L. Chan.--"Nay, but I speak of the state of the catholic church,
in that wise in which we stand now in England, having received the
pope to he supreme head."

Rogers.--"I know none other head but Christ of his catholic
church, neither will I acknowledge the bishop of Rome to have any
more authority than any other bishop hath by the word of God, and
by the doctrine of the old and pure catholic church four hundred
years after Christ."

L. Chan.--"Why didst thou then acknowledge King Henry the Eighth
to be the supreme head of the church, if Christ be the only head?"

Rogers.--"I never granted him to have any supremacy in spiritual
things, as are the forgiveness of sins, giving of the Holy Ghost,
authority to be a judge above the word of God."

L. Chan. &c.--"Yea," said the lord chancellor, and Tonstal, bishop
of Durham, and N****, bishop of Worcester, "if thou hadst said so
in his days" -- and they nodded the head at me with a laughter --
"thou hadst not been alive now." Which thing I denied, and would
have told how he was said and meant to be supreme head. But they
looked and laughed one upon another, and made such a business,
that I was constrained to let it pass. There lieth also no great
weight thereupon; for all the world knoweth what the meaning was.
The lord chancellor, also, said to the Lord William Howard, that
there was no inconvenience therein, to have Christ to be supreme
head and the bishop of Rome also: and when I was ready to have
answered that there could not be two heads of one church, and have
more plainly declared the vanity of that his reason, the lord
chancellor said, "What sayest thou? Make us a direct answer
whether thou wilt be one of this catholic church or not, with us
in that state in which we are now?"

Rogers.--"My Lord, without fail I cannot believe, that ye
yourselves do think in your hearts that he is supreme head in
forgiving of sin, &c., (as is before said,) seeing you, and all
the bishops of the realm, have now twenty years long preached, and
some of you also written, to the contrary, and the parliament hath
so long agone condescended unto it." And there he interrupted me
thus:

L. Chan.--"Tush! that parliament was with most great cruelty
constrained to abolish and put away the primacy from the bishop of
Rome."

Rogers.--"With cruelty? why then I perceive that you take a wrong
way, with cruelty to persuade men's consciences. For it should
appear by your doings now, that the cruelty then used hath not
persuaded your consciences. How would you then have our
consciences persuaded with cruelty?"

L. Chan.--"I talk to thee of no cruelty, but that they were so
often and so cruelly called upon in that parliament, to let the
act go forward; yea, and even with force driven thereunto:
whereas, in this parliament, it was so uniformly received, as is
aforesaid."

Here my Lord Paget told me more plainly, what my lord chancellor
meant; unto whom I answered: "My Lord, what will ye conclude
thereby; that the first parliament was of less authority, because
but few condescended unto it? and this last parliament of great
authority, because more condescended unto it? It goeth not, my
Lord, by more or lesser part: but by the wiser, truer, and godlier
part:" and I would have said more, but the lord chancellor
interrupted me with his question, willing me once again to answer
him: "For," said he, "we have more to speak with than thou, which
must come in after thee."-- And so there were indeed ten persons
more out of Newgate, besides two that were not called: of which
ten, one was a citizen of London, which granted unto them; and
nine were contrary, which all came to prison again, and refused
the cardinal's blessing, and the authority of his holy father's
church, saving that one of these nine was not asked the question,
otherwise than thus: Whether he would be an honest man as his
father was before him? and he answering yea, was so discharged by
the friendship of my Lord William Howard, as I have understood.--
He bade me tell him what I would do: whether I would enter into
the one church with the whole realm as it is now, or not?" "No,"
said I, "I will first see it proved by the Scriptures. Let me have
pen, ink, and books, &c., and I shall take upon me plainly to set
out the matter, so that the contrary shall be proved to be true;
and let any man that will, confer with me by writing."

L. Chan. "Nay, that shall not be permitted thee. Thou shalt never
have so much proffered thee as thou hast now, if thou refuse it,
and will not now condescend and agree to the catholic church. Here
are two things, mercy and justice: if thou refuse the queen's
mercy now, then shalt thou have justice ministered unto thee."

Rogers.--"I never offended, nor was disobedient unto her Grace,
and yet I will not refuse her mercy. But if this shall be denied
me, to confer by writing and to try out the truth, then it is not
well, but too far out of the way. Ye yourselves (all the bishops
of the realm) brought me to the knowledge of the pretended primacy
of the bishop of Rome, when I was a young man twenty years past:
and will ye now, without collation, have me to say and do the
contrary? I cannot be so persuaded."

L. Chan.--"If thou wilt not receive the bishop of Rome to be
supreme head of the catholic church, then thou shalt never have
her mercy, thou mayest be sure. And as touching conferring and
trial, I am forbidden by the Scriptures to use any conferring and
trial with thee. For St. Paul teacheth me, that I should shun and
eschew a heretic after one or two monitions, knowing that such a
one is overthrown, and is faulty, insomuch as he is condemned by
his own judgment."

Rogers.--"My Lord, I deny that I am a heretic: prove ye that
first, and then allege the aforesaid text."--But still the lord
chancellor played on one string, saying:

L. Chan.--"If thou wilt enter into our church with us, &c., tell
us that; or else thou shalt never have so much proffered thee
again as thou hast now."

Rogers.--"I will find it first in the Scripture; and see it tried
thereby, before I receive him to be supreme head."

Worcester.--"Why! do ye not know what is in your creed: 'I believe
the holy catholic church?'"

Rogers.--"I find not the bishop of Rome there. For 'catholic'
signifieth not the Romish church: it signifieth the consent of all
true teaching churches of all times, and all ages. But how should
the bishop of Rome's church be one of them, which teacheth so many
doctrines that are plainly and directly against the word of God?
Can that bishop be the true head of the catholic church that doth
so? that is not possible."

L. Chan.--"Show me one of them; one, let me hear one!"

I remembered myself, that amongst so many I were best to show one,
and said, "I will show you one."

L. Chan.--"Let me hear that; let me hear that.."

Rogers.--"The bishop of Rome and his church say, read, and sing,
all that they do in their congregations, in Latin, which is
directly and plainly against 1 Cor. xiv."

L. Chan.--"I deny that; I deny that it is against the word of God.
Let me see you prove that. How prove you that?"

Thus I began to say the text from the beginning of the chapter:
"To speak with tongue," said I, "is to speak with a strange
tongue, as Latin or Greek, &c., and so to speak, is not to speak
unto men, but to God. But ye speak in Latin, which is a strange
tongue; wherefore ye speak not unto men, but unto God" (meaning
God only at the most). This he granted, that they spake not unto
men, but unto God.

L. Chan.--"Well, then it is in vain unto men."

Rogers.--"No, not in vain. For one man speaketh in one tongue, and
another in another tongue, and all well."

L. Chan.--"Nay, I will prove then, that he speaketh neither to God
nor to man, but into the wind."

I was willing to have declared how and after what sort these two
texts do agree, (for they must agree; they be both the sayings of
the Holy Ghost, spoken by the apostle Paul,) as to wit, "to speak
not to men, but unto God," and, "to speak into the wind," and so
to have gone forward with the proof of my matter begun; but here
arose a noise and a confusion.-- Then said the lord chancellor:

L. Chan.--"To speak unto God, and not unto God, were impossible."

Rogers.--"I will prove them possible."

"No," said my Lord William Howard to my Lord Chancellor. "Now will
I bear you witness, that he is out of the way; for he granted
first, that they which speak in a strange speech speak unto God --
and now he saith the contrary, that they speak neither to God nor
to man."

Rogers.--"I have not granted nor said," turning me to my Lord
Howard, "as you report. I have alleged the one text, and now I am
come to the other. They must agree, and I can make them to agree.
But as for you, you understand not the matter."

Lord Howard.--"I understand so much, that that is not possible."

"This is a point of sophistry," quoth Secretary Bourn.

Then the lord chancellor began to tell the Lord Howard, that when
he was in High Dutchland, they at Halle, which had before prayed
and used their service all in Dutch, began then to turn part into
Latin, and part into Dutch.

Worcester.--"Yea, and at Wittenberg too."

Rogers.--"Yea," but I could not be heard for the noise, "in a
university, where men for the most part understand the Latin, and
yet not all in Latin."-- And I would have told the order, and have
gone forward both to have answered my Lord, and to have proved the
thing that I had taken in hand: but, perceiving their talk and 
noise to be too noisome, I was fain to think this in my heart,
suffering them in the mean while to talk one of them one thing,
and another another "Alas! neither will these men hear me if I
speak, neither yet will they suffer me to write. There is no
remedy, but to let them alone, and commit the matter to God."--
Yet I began to go forward, and said, that I would make the texts
to agree, and to prove my purpose well enough.

L. Chan.--"No, no, thou canst prove nothing by the Scripture. The
Scripture is dead: it must have a lively expositor."

Rogers.--"No, the Scripture is alive. But let me go forward with
my purpose."

Worcester.--"All heretics have alleged the Scriptures for them;
and therefore we must have a lively expositor for them."

Rogers.--"Yea, all heretics have alleged the Scriptures for them:
but they were confuted by the Scriptures, and by none other
expositor."

Worcester.--"But they would not confess that they were overcome by
the Scriptures, I am sure of that.

Rogers.--"I believe that: and yet were they overcome by them, and
in all councils they were disputed with and overthrown by the
Scriptures."-- And here I would have declared how they ought to
proceed in these days, and so have come again to my purpose, but
it was impossible: for one asked one thing, another said another,
so that I was fain to hold my peace, and let them talk. And even
when I would have taken hold on my proof, the lord chancellor bade
to prison with me again "And away, away," said he; "we have more
to talk withal" If I would not be reformed (so he termed it)
"away, away!" Then up I stood, for I had kneeled all the while.

Then Sir Richard Southwell, who stood in a window by, said to me,
"Thou wilt not burn in this gear when it cometh to the purpose, I
know well that."

Rogers.--"Sir, I cannot tell, but I trust in my Lord God, yes;"--
lifting up mine eyes unto heaven. Then my Lord of Ely told me much
of the queen's Majesty's pleasure and meaning, and set it out with
large words, saying, that she took them that would not receive the
bishop of Rome's supremacy, to be unworthy to have her mercy, &c.
I said I would not refuse her mercy, and yet I never offended her
in all my life: and that I besought her Grace, and all their
Honours, to be good to me, reserving my conscience.

Divers spake at once.--"No," quoth they then, a great sort of
them, and specially Secretary Bourn "A married priest, and have
not offended the law!"

Rogers.--"I said I had not broken the queen's law, nor yet any
point of the law of the realm therein: for I married where it was
lawful."

Divers at once.--"Where was that?" said they, thinking that to be
unlawful in all places.

Rogers.--"In Dutchland. And if ye had not here in England made an
open law that priests might have had wives, I would never have
come home again; for I brought a wife and eight children with me:
which thing ye might be sure that I would not have done, if the
laws of the realm had not permitted it before."

Then there was a great noise, some saying, that I was come too
soon with such a sort; I should find a sore coming of it; and some
one thing, and some another. And one said, (I could not well
perceive who,) that there was never a catholic man or country,
that ever granted that a priest might have a wife.

I said, "The catholic church never denied marriage to priests, nor
yet to any other man;" and therewith was I going out of the
chamber, the sergeant which brought me thither having me by the
arm.

Then the bishop of Worcester turned his face towards me, and said
that I wist not where that church was or is.

Rogers.--I said, yes, that I could tell where it was;--but
therewith went the sergeant with me out of the door.

This was the very true effect of all that was spoken unto me, and
of all that I answered thereunto.

And here would I gladly make a more perfect answer to all the
former objections, as also a due proof of that which I had taken
in hand; but at this present I was informed that I should to-
morrow come to further answer. Wherefore I am compelled to leave
out that which I would most gladly have done, desiring here the
hearty and unfeigned help of the prayers of all Christ's true
members, the true imps of the true unfeigned catholic church, that
the Lord God of all consolation will now be my comfort, aid,
strength, buckler, and shield: as also of all my brethren that are
in the same case and distress, that I and they all may despise all
manner of threats and cruelty, and even the bitter burning fire,
and the dreadful dart of death; and stick like true soldiers to
our dear and loving Captain, Christ, our only Redeemer and
Saviour, and also the only true head of the church, that doth all,
in us all; which is the very property of a head (and is a thing
that all the bishops of Rome cannot do): and that we do not
traitorously run out of his tents, or out of the plain field from
him, in the most jeopardy of the battle; but that we may persevere
in the fight (if he will not otherwise deliver us) till we be most
cruelly slain of his enemies. For this I most heartily, and, at
this present, with weeping tears most instantly and earnestly,
desire and beseech you all to pray: and also, if I die, to be good
to my poor and most honest wife, being a poor stranger, and all my
little souls, hers and my children; whom, with all the whole
faithful and true catholic congregation of Christ, the Lord of
life and death save, keep, and defend, in all the troubles and
assaults of this vain world, and bring at the last to everlasting
salvation--the true and sure inheritance of all crossed
Christians. Amen, Amen.

The twenty-seventh day of January, at night.

The second confession of John Rogers, made, and that should have
been made, (if it might have been heard,) the twenty-eighth and
twenty-ninth day of January, 1555.

"First, being asked again by the lord chancellor, whether I would
come into one church with the bishops and the whole realm, as now
was concluded by parliament, (in the which all the realm was
converted to the catholic Church of Rome,) and so receive the
mercy before proffered me, arising again with the whole realm out
of the schism and error in which we had long been, with
recantation of my errors:-- I answered, that before I could not
tell what his mercy meant; but now, I understand that it was a
mercy of the antichristian Church of Rome, which I utterly
refused; and that the rising which he spake of, was a very fall
into error and false doctrine. Also, that I had and would be able,
by God's grace, to prove that all the doctrine which I had ever
taught was true and catholic, and that by the Scriptures and the
authority of the fathers that lived four hundred years after
Christ's death. He answered, That should not, might not, nor ought
not, to be granted me: for I was but a private man, and might not
be heard against the determination of the whole realm. 'Should,'
quoth he, 'when a parliament hath concluded a thing, one or any
private person have authority to discuss, whether they had done
right or wrong? No, that may not be.'

"I answered shortly, that all the laws of men might not, neither
could, rule the word of God; but that they all must be discussed
and judged thereby, and obey thereto; and neither my conscience,
nor any Christian man's, could be satisfied with such laws as
disagreed from that word: and so was willing to have said much
more. But the lord chancellor began a long tale to very small
purpose, concerning mine answer, to have defaced me; that there
was nothing in me wherefore I should be heard, but arrogancy,
pride, and vain-glory.-- I also granted mine ignorance to be
greater than I could express, or than he took it: but yet that I
feared not, by God's assistance and strength, to be able by
writing to perform my word; neither was I (I thanked God) so
utterly ignorant as he would make me; but all was of God, to whom
be thanks rendered therefore. Proud man was I never, nor yet vain-
glorious. All the world knew well, where and on which side pride,
arrogancy, and vain-glory was. It was a poor pride, that was or is
in us, God it knoweth.

"Then said he, that I at the first dash condemned the queen and
the whole realm to be of the church of antichrist; and burdened me
highly therewithal. I answered, that the queen's Majesty (God save
her Grace) would have done well enough, if it had not been for his
counsel. He said, the queen went before him, and it was her own
motion. I said, without fail I neither could, nor would I, ever
believe it.

"Then said Dr. Aldrich, the bishop of Carlisle, that they (the
bishops) would bear him witness. 'Yea,' quoth I, 'that I believe
well:' and with that the people laughed; for that day there were
many, but on the morrow they kept the doors shut, and would let
none in, but the bishops' adherents and servants in a manner: yea,
and the first day the thousandth man came not in. Then Master
Comptroller and Secretary Bourn would have stood up also, to bear
witness, and did.

"I said, it was no great matter: and, to say the truth, I thought
that they were good helpers thereunto themselves; but I ceased to
say any more therein, knowing that they were too strong and mighty
of power, and that they should be believed before me; yea, and
before our Saviour Christ, and all his prophets and apostles too,
in these days.

"Then, after many words, he asked me what I thought concerning the
blessed sacrament; and stood up, and put off his cap, and all his
fellow bishops (of which there were a great sort new men, of whom
I knew few)-- whether I believed in the sacrament to be the very
body and blood of our Saviour Christ, that was born of the Virgin
Mary and hanged on the cross, really and substantially.

"I answered, I had often told him that it was a matter in which I
was no meddler; and therefore suspected of my brethren to be of a
contrary opinion. 'Notwithstanding, even as the most part of your
doctrine in other points is false, and the defence thereof only by
force and cruelty: so in this matter I think it to be as false as
the rest. For I cannot understand 'really and substantially' to
signify otherwise than corporally: but corporally Christ is only
in heaven, and so cannot Christ be corporally also in your
sacrament.' And here I somewhat set out his charity after this
sort: 'My Lord,' quoth I, 'ye have dealt with me most cruelly; for
ye have put me in prison without law, and kept me there now almost
a year and a half. For I was almost half a year in my house, where
I was obedient to you, God knoweth, and spake with no man. And now
have I been a full year in Newgate at great costs and charges,
having a wife and ten children to find; and I had never a penny of
my livings -- which was against the law.'

"He answered, that Dr. Ridley which had given them me, was a
usurper, and therefore I was the unjust possessor of them.

"'Was the king, then, a usurper,' quoth I, 'which gave Dr. Ridley
the bishopric?'

"'Yea,' quoth he; and began to set out the wrongs that the king
had done to the bishop of London, and to himself also:--'But yet I
do misuse my terms,' quoth he, 'to call the king usurper.' But the
word was gone out of the abundance of the heart before; and I
think that he was not very sorry for it in heart. I might have
said more concerning that matter, but I did not.

"I asked him, wherefore he put me in prison. He said, because I
preached against the queen.

"I answered that it was not true: and I would be bound to prove
it, and to stand to the trial of the law, that no man should be
able to disprove it, and thereupon would set my life. 'I
preached,' quoth I, 'a sermon at the Cross, after the queen came
to the Tower; but therein was nothing said against the queen, I
take witness of all the audience; which was not small.' I alleged
also, that he had, after examination, let me go at liberty after
the preaching of that sermon.

"'Yea, but thou didst read thy lectures after,' quoth he, 'against
the commandment of the council.'

"That did I not,' quoth I; 'let that be proved, and let me die for
it. Thus have you now against the law of God and man handled me,
and never sent for me, never conferred with me, never spoke of any
learning, till now that ye have gotten a whip to whip me with, and
a sword to cut off my neck, if I will not condescend to your mind.
This charity doth all the world understand.'

"I might and would have added, if I could have been suffered to
speak, that it had been time enough to take away men's livings,
and thereto to have imprisoned them, after that they had offended
laws: for they be good citizens that break not laws, and worthy of
praise, and not of punishment. But their purpose is to keep men in
prison, so long until they may catch them in their laws; and so
kill them. I could and would have added the example of Daniel,
which, by a crafty devised law, was cast into the lions' den.
Item, I might have declared, that I most humbly desired to be set
at liberty, sending my wife to him with a supplication, being
great with child, and with her eight honest women, or thereabouts,
to Richmond, at Christmas was a twelvemonth, while I was yet in my
house.

"Item, I wrote two supplications to him out of Newgate, and sent
my wife many times to him. Master Gosnold also, that worthy man
who is now departed in the Lord, laboured for me, and so did
divers other worthy men also take pains in the matter. These
things declare my Lord Chancellor's antichristian charity, which
is, that he hath and doth seek my blood, and the destruction of my
poor wife and my ten children.

"This is a short sum of the words which were spoken on the twenty-
eighth day of January at afternoon, after that Master Hooper had
been the first, and Master Cardmaker the second, in examination
before me. The Lord grant us grace to stand together, fighting
lawfully in his cause, till we be smitten down together, if the
Lord's will be so to permit it. For there shall not a hair of our
heads perish against his will, but with his will. Whereunto the
same Lord grant us to be obedient unto the end; and in the end,
Amen, sweet, mighty, and merciful Lord Jesus, the Son of David and
of God! Amen, Amen! let every true Christian say and pray.

"Then the clock being, as I guessed, about four, the lord
chancellor said, that he and the church must yet use charity with
me, (what manner of charity it is, all true Christians do well
understand,-- as to wit, the same that the fox doth with the
chickens, and the wolf with the lambs,) and gave me respite till
to-morrow, to see whether I would remember myself well to-morrow,
and whether I would return to the catholic church (for so he
calleth his antichristian false church) again, and repent, and
they would receive me to mercy.

"I said, that I was never out of the true catholic church, nor
would be: but into his church would I, by God's grace, never come.

"'Well,' quoth he, 'then is our church false and antichristian?'

"'Yea,' quoth I.

"'And what is the doctrine of the sacrament?

"'False,' quoth I;-- and cast my hands abroad.

"Then said one, that I was a player. To whom I answered not; for I
passed not upon his mock.

"'Come again,' quoth the lord chancellor, 'tomorrow between nine
and ten.'

"'I am ready to come again, whensoever ye call,' quoth I.

"And thus was I brought up by the sheriffs to the compter in
Southwark, Master Hooper going before me, and a great multitude of
people being present, so that we had much to do to go in the
streets. (Thus much was done the twenty-eighth day of January.)

"The second day, which was the twenty-ninth of January, we were
sent for in the morning about nine of the clock, and by the
sheriffs fetched from the compter in Southwark to the church
again, as to wit, to St. Mary Overy's, where we were the day
before in the afternoon, as is said. And when Master Hooper was
condemned, as I understood afterward, then sent they for me. Then
my lord chancellor said unto me:

"'Rogers,' quoth he, here thou wast yesterday, and we gave thee
liberty to remember thyself this night, whether thou wouldst come
to the holy catholic church of Christ again or not. Tell us now
what thou hast determined; whether thou wilt be repentant and
sorry, and wilt return again and take mercy.'

"'My Lord,' quoth I, 'I have remembered myself right well, what
you yesterday said to me, and desire you to give me leave to
declare my mind, what I have to say thereunto; and, that done, I
shall answer you to your demanded question.

"'When I yesterday desired that I might be suffered by the
Scripture and authority of the first, best, and purest church, to
defend my doctrine by writing, (meaning not only of the primacy,
but also of all the doctrine that ever I had preached,) ye
answered me, that it might not, nor ought not, to be granted me,
for I was a private person; and that the parliament was above the
authority of all private persons, and therefore the sentence
thereof might not be found faulty and valueless by me, being but a
private person. And yet, my Lord,' quoth I, 'I am able to show
examples, that one man hath come into a general council, and after
the whole had determined and agreed upon an act or article, some
one man coming in afterward, hath, by the word of God, declared so
pithily that the council had erred in decreeing the said article,
that he caused the whole council to change and alter their act or
article before determined. And of these examples,' said I, 'I am
able to show two. I can also show the authority of St. Augustine;
that when he disputed with a heretic, he would neither himself,
nor yet have the heretic, to lean unto the determination of two
former councils, of the which the one made for him, and the other
for the heretic that disputed against him; but said, that he would
have the Scriptures to be their judge, which were common and
indifferent for them both, and not proper to either of them.

"'Item, I could show,' said I, 'the authority of a learned lawyer,
Panormitane, who saith, that unto a simple layman, that bringeth
the word of God with him, there ought more credit to be given,
than to a whole council gathered together. By these things will I
prove that I ought not to be denied to say my mind, and to be
heard against a whole parliament, bringing the word of God for me,
and the authority of the old church four hundred years after
Christ -- albeit that every man in the parliament had willingly,
and without respect of fear and favour, agreed thereunto, which
thing I doubt not a little of -- specially seeing the like had
been permitted in that old church, even in general councils; yea,
and that in one of the chiefest councils that ever was, unto which
neither any acts of this parliament, nor yet any of the late
general councils of the bishops of Rome, ought to be compared.
For,' said I, 'if Henry the Eighth were alive, and should call a
parliament, and begin to determine a thing, (and here I would have
alleged the example of the act of making the queen a bastard, and
of making himself the superior head; but I could not, being
interrupted by one whom God forgive,) then will ye, (pointing to
my Lord Chancellor,) and ye, and ye, and so ye all, (pointing to
the rest of the bishops,) say, Amen: yea, and it like your Grace,
it is meet that it be so enacted.'

"Here my Lord Chancellor would suffer me to speak no more; but
bade me sit down mockingly, saying that I was sent for to be
instructed of them, and I would take upon me to be their
instructor.

"'My Lord,' quoth I, 'I stand, and sit not: shall I not be
suffered to speak for my life?'

"'Shall we suffer thee to tell a tale, and to prate?' quoth he.
And with that he stood up, and began to face me, after his old
arrogant, proud fashion; for he perceived that I was in a way to
have touched them somewhat, which he thought to hinder by dashing
me out of my tale, and so he did. For I could never be suffered to
come to my tale again, no, not to one word of it; but he had much
like communication with me as he had the day before, and as his
manner is, taunt upon taunt, and check upon check. For in that
case, being God's cause. I told him he should not make me afraid
to speak.

L. Chan.--"'See what a spirit this fellow hath,' said he; 'finding
fault at mine accustomed earnestness, and hearty manner of
speaking.'

Rogers.--"'I have a true spirit,' quoth I, 'agreeing and obeying
the word of God:' and would further have said, that I was never
the worse, but the better, to be earnest in a just and true cause,
and in my Master Christ's matters: but I could not be heard. And
at length he proceeded towards his excommunication and
condemnation, after that I had told him that his Church of Rome
was the church of antichrist, meaning the false doctrine and
tyrannical laws, with the maintenance thereof by cruel
persecutions used by the bishops of the said church (of which the
bishop of Winchester and the rest of his fellow bishops, that are
now in England, are the chief members): 'Of laws I mean,' quoth I,
'and not of all men and women which are in the pope's church.'
Likewise when I was said to have denied their sacrament, (whereof
he made his wonted reverent mention, more to maintain his kingdom
thereby, than for the true reverence of Christ's institution; more
for his own and his popish generations' sake, than for religion or
God's sake,) I told him after what order I did speak of it (for
the manner of his speaking was not agreeing to my words, which are
before recited in the communication that we had on the twenty-
eighth of January); wherewith he was not contented, but he asked
the audience whether I had not simply denied the sacrament. They
would have said, and did, what he lusted; for the most of them
were of his own servants at that day (the twenty-ninth of January,
I mean). At the last I said, 'I will never deny that I said; that
is, that your doctrine of the sacrament is false; but yet I tell
you after what order I said it.'

"To be short, he read my condemnation before me particularly,
mentioning therein but two articles; first, that I affirmed the
Romish catholic church to be the church of antichrist, and that I
denied the reality of their sacrament. He caused me to be degraded
and condemned, and put into the hands of the laity; and so he gave
me over into the sheriffs' hands, which were much better than
his."

The copy of this his condemnation here, I thought good to put down
in English, to the intent that the same, being here once
expressed, may serve for all other sentences condemnatory, through
the whole story to be referred unto.

The sentence condemnatory against Master Rogers.

"In the name of God, Amen. We Stephen, by the permission of God
bishop of Winchester, lawfully and rightly proceeding with all
godly favour, by authority and virtue of our office, against thee
John Rogers, priest, alias called Matthew, before us personally
here present, being accused and detected, and notoriously
slandered of heresy, having heard, seen, and understood, and with
all diligent deliberation weighed, discussed, and considered, the
merits of the cause, all things being observed, which by us in
this behalf in order of law ought to be observed, sitting in our
judgment-seat, the name of Christ being first called upon, and
having only God before our eyes: because by the acts enacted,
propounded, and exhibited in this matter, and by thine own
confession judicially made before us, we do find that thou hast
taught, holden, and affirmed, and obstinately defended, divers
errors, heresies, and damnable opinions, contrary to the doctrine
and determination of the holy church, as namely these: That the
catholic Church of Rome is the church of antichrist: item, that in
the sacrament of the altar there is not substantially nor really
the natural body and blood of Christ: the which aforesaid heresies
and damnable opinions, being contrary to the law of God, and
determination of the universal and apostolical church, thou hast
arrogantly, stubbornly, and wittingly maintained, held, and
affirmed, and also defended before us, as well in this judgment,
as also otherwise; and with the like obstinacy, stubbornness,
malice, and blindness of heart, both wittingly and willingly hast
affirmed, that thou wilt believe, maintain and hold, affirm and
declare, the same: we therefore, Stephen Winchester, bishop,
ordinary, and diocesan aforesaid, by the consent and assent as
well of our reverend brethren the lord bishops here present and
assistant, as also by the counsel and judgment of divers
worshipful lawyers and professors of divinity, with whom we have
communicated in this behalf, do declare and pronounce thee, (the
said John Rogers, otherwise called Matthew,) through thy demerits,
transgressions, obstinacies, and wilfulness, (which, through
manifold ways, thou hast incurred by thine own wicked and stubborn
obstinacy,) to have been and to be guilty of the detestable,
horrible, and wicked offences of heretical pravity and execrable
doctrine, and that thou hast before us sundry times spoken,
maintained, and wittingly and stubbornly defended, the said cursed
and execrable doctrine in the sundry confessions, assertions, and
recognitions here judicially before us oftentimes repeated, and
yet still dost maintain, affirm, and believe the same; and that
thou hast been and art lawfully and ordinarily convicted in this
behalf: we therefore, I say -- albeit, following the example of
Christ, which would not the death of a sinner, but rather that he
should convert and live, we have gone about oftentimes to correct
thee, and by all lawful means that we could, and all wholesome
admonitions that we did know, to reduce thee again unto the true
faith and unity of the universal catholic church: notwithstanding
we have found thee obstinate and stiff-necked, willingly
continuing in thy damnable opinions and heresies, and refusing to
return again unto the true faith and unity of the holy mother
church, and as the child of wickedness and darkness so to have
hardened thy heart, that thou wilt not understand the voice of thy
shepherd, which, with a fatherly affection, doth seek after thee;
nor wilt be allured with his fatherly and godly admonitions -- we
therefore, (Stephen, the bishop aforesaid,) not willing that thou
which art wicked shouldest now become more wicked, and infect the
Lord's flock with thine heresy, (which we are greatly afraid of,)
with sorrow of mind and bitterness of heart do judge thee, and
definitively condemn thee, the said John Rogers, otherwise called
Matthew, thy demerits and faults being aggravated through thy
damnable obstinacy, as guilty of most detestable heresies, and as
an obstinate, impenitent sinner, refusing penitently to return to
the lap and unity of the holy mother church; and that thou hast
been and art by law excommunicate, and do pronounce and declare
thee to be an excommunicate person. Also we pronounce and declare
thee, being a heretic, to be cast out from the church, and left
unto the judgment of the secular power, and now presently so do
leave thee as an obstinate heretic, and a person wrapped in the
sentence of the great curse, to be degraded worthily for thy
demerits (requiring them, notwithstanding, in the bowels of our
Lord Jesus Christ, that this execution and punishment worthily to
be done upon thee, may so be moderated, that the rigour thereof be
not too extreme, nor yet the gentleness too much mitigated; but
that it may be to the salvation of thy soul, to the extirpation,
terror, and conversion of the heretics, to the unity of the
catholic faith) by this our sentence definitive which we here lay
upon and against thee, and do with sorrow of heart promulgate in
this form aforesaid!"

"After this sentence being read, he sent us (Master Hooper I mean,
and me) to the clink, there to remain till night: and when it was
dark, they carried us, (Master Hooper going before with the one
sheriff, and I coming after with the other,) with bills and
weapons enow, out of the clink, and led us through the bishop's
house, and so through St. Mary Overy's churchyard; and so into
Southwark, and over the bridge in procession to Newgate, through
the city.

"But I must show you this also, that when he had read the
condemnation, he declared that I was in the great curse; and what
a vengeable dangerous matter it was, to eat and drink with us that
were accursed, or to give us any thing: for all that so did,
should be partakers of the same great curse.

"'Well my Lord,' quoth I, 'here I stand before God and you, and
all this honourable audicnce, and take him to witness, that I
never wittingly or willingly taught any false doctrine; and
therefore have I a good conscience before God and all good men. I
am sure that you and I shall come before a Judge that is
righteous, before whom I shall be as good a man as you: and I
nothing doubt but that I shall be found there a true member of the
true catholic church of Christ, and everlastingly saved. And as
for your false church, ye need not to excommunicate me forth of
it. I have not been in it these twenty years, the Lord be thanked
there-for. But now ye have done what ye can, my Lord, I pray you
yet grant me one thing.'

"'What is that?' quoth he.

"'That my poor wife, being a stranger, may come and speak with me
so long as I live. For she hath ten children that are hers and
mine, and somewhat I would counsel her, what were best for her to
do.'

"'No,' quoth he, 'she is not thy wife.'

"'Yes, my Lord,' quoth I, 'and hath been these eighteen years.'

"'Should I grant her to be thy wife?' quoth he.

"'Choose you,' quoth I: 'whether ye will or not, she shall be so
nevertheless.'

"'She shall not come at thee,' quoth he.

"'Then I have tired out all your charity,' said I. 'You make
yourself highly displeased with the matrimony of priests, but you
maintain open whoredom; as in Wales,' quoth I, 'where every priest
hath his whore openly dwelling with him, and lying by him: even as
your holy father suffereth all the priests in Dutchland and in
France to do the like.' Thereto he answered not, but looked as it
were asquint at it: and thus I departed, and saw him last."

Other good matter there is besides, penned by Master Rogers in the
prison, which he thought and would have answered, if he might have
been permitted: which matter hereunder followeth to be seen by his
own setting down.

"Hitherto, dearly beloved, ye have heard what was said. Now hear
what I purposed the night before to have said, if I could have
been permitted. Two things I purposed to have touched: the one,
how it was lawful for a private man to reason and write against a
wicked act of parliament, or ungodly council, which the lord
chancellor the day before denied me: the other was to prove that
prosperity was not always a token of God's love.

"And this I purposed to speak of, because the lord chancellor
boasted of himself, that he was delivered forth of prison as it
were by miracle, and preserved of God to restore true religion,
and to punish me and such others, whom he termed heretics.
Concerning these two points, in this manner I purposed to have
proceeded:-

"It is not unknown to you, that King Henry the Eighth, in his
time, made his daughter, the queen that now is, a bastard; he
abolished the authority of the bishop of Rome; he pulled down
abbeys: and all this he did by the consent of parliament.

"King Edward the Sixth, in his time, made lawful the marriage of
priests; turned the service into English; abolished the idolatrous
mass, with all like superstitious trumpery; set up the holy
communion: and all by consent of parliament.

"The queen that now is hath repealed the act that made her
bastard; hath brought in the bishop of Rome, and set him in his
old authority: beginneth to set up abbeys again; hath made the
marriage of priests unlawful; hath turned the English service into
Latin again; hath set up the mass again, with like baggage, and
pulled down the holy communion: and all this is done by consent of
parliament.

"If the acts of parliament, made in King Henry's time and in King
Edward's, had their foundation upon God's word, whereupon all
positive law ought to be grounded; then these which are
established in the queen's time, being clean contrary to the
others, as they are not warranted by God's word, so are they
wicked, and therefore to be both spoken and written against of all
men, as well of private as of public persons.

"If your acts, my Lord Chancellor, which you have lately coined,
(I call them yours, because ye only bear the swinge -- devise, and
decree what ye list, all other men are forced to follow,) be good,
and according to God's word, then the former acts were naught;
which thing ye seem to say, in utterly taking of them away, and
setting up of the contrary.-- If the former were naught, why then
did ye consent unto them, and confirm them to be good by your
voluntary and advised writing, as it appeareth, and will do to the
world's end, in your book De vera Obedientia, where you prove the
queen a bastard, and the bishop of Rome to be a usurper, and to
have no authority in the realm of England?

"Ye must needs confess, that the most part of your acts of
parliament in these latter days have been according to the
fantasies of a few. King Henry, in his time, established by
parliament in a manner what he listed, and many things that might
well have been amended.

"In King Edward's days the dukes of Somerset and Northumberland
bare a great stroke in things, and did not all things sincerely.
Even so, since the queen that now is came to the government of the
realm, all things are ordered by your device and head, and the
whole parliament house is led as you list; by reason whereof they
are compelled to condescend to things both contrary to God's
manifest word, and also contrary to their own consciences: so
great is your cruelty.

"For to bring your wicked purposes to pass, and to establish your
antichristian kingdom, (which, I trust, the Lord with the breath
of his mouth will speedily blow over,) ye have called three
parliaments in one year and a half, that what ye could not compass
by subtle persuasion, ye might bring to pass by tyrannical
threatening: for, if ye had not used cruel force in your doings,
ye had never brought to pass such things as this day ye have, to
the utter defacing and abolishing of God's true religion, and to
the casting away and destruction of your natural country, so much
as in you lieth.

"And as it is most true, that acts of parliament have, in these
latter days, been ruled by the fantasies of a few; and the whole
parliament house, contrary to their minds, was compelled to
consent to such things as a few have conceived: so it must needs
be granted, that the papists at all times were most ready to apply
themselves to the present world, and, like men-pleasers, to follow
the fantasies of such as were in authority, and turn with the
state, which way soever it turned. Yea, if the state should change
ten times in one year, they would ever be ready at hand to change
with it, and so follow the cry; and rather utterly forsake God,
and be of no religion, than that they would forego lust or living,
for God or for religion.

"King Henry by parliament, according to God's word, put down the
pope: the clergy consented, and all men openly by oath refused his
usurped supremacy, knowing by God's word Christ to be head of the 
church, and every king in his realm to have, under and next unto
Christ, the chief sovereignty.

"King Edward also, by parliament, according to God's word, set the
marriage of priests at liberty, abolished the popish and
idolatrous mass, changed the Latin service, and set up the holy
communion: the whole clergy consented hereunto; many of them set
it forth by their preaching; and all they by practising confirmed
the same.

"Notwithstanding, now when the state is altered, and the laws
changed, the papistical clergy, with other like worldlings, as men
neither fearing God, neither flying worldly shame, neither yet
regarding their consciences, oaths, or honesty, like wavering
weathercocks, turn round about, and putting on harlots' foreheads,
sing a new song, and cry with an impudent mouth, 'Come again, come
again to the catholic church;' meaning the antichristian Church of
Rome, which is the synagogue of Satan, and the very sink of all
superstition, heresy, and idolatry.

"Of what force, I pray you, may a man think these parliaments to
be, which scantly can stand a year in strength? or what credit is
to be given to these law-makers, which are not ashamed to
establish contrary laws, and to condemn that for evil, which
before (the thing itself and the circumstances remaining all one)
they affirmed and decreed to be good. Truly ye are so ready,
contrary to all right, to change and turn for the pleasure of man,
that at length, I fear, God will use you like changelings, and
both turn you forth of his kingdom, and out of your own country.

"Ye charge the gospel preachers with the undoing of this realm:
nay, it is the turning papists, which have not only set to sale
their country like traitors, but also troubled the simple people,
so that they cannot tell what they may believe. For that which
they affirmed, and preached to be true doctrine, in King Edward's
days, now they cry against it, as it were most abominable heresy.
This fault, I trust, ye shall never find at our hands.

"Therefore, to conclude that which I purposed, forasmuch as the
acts of parliament of these latter times are one contrary to
another, and those which ye now have established in your time are
contrary to God's most manifest word--as is the usurped supremacy
of the bishop of Rome, the idolatrous mass, the Latin service, the
prohibiting of lawful marriage, (which St. Paul calleth the
doctrine of devils,) with many such others: I say, it is not only
lawful for any private man, which bringeth God's word for him, and
the authority of the primitive and best church, to speak and write
against such unlawful laws; but it is his duty, and he is bound in
very conscience to do it. Which thing I have proved by divers
examples before, and now will add but one other, which is written
in Acts v., where it appeareth that the high priests, the elders,
scribes, and Pharisees, decreed in their council, and gave the
same commandments to the apostles, that they should not preach in
the name of Christ, as ye have also forbidden us. Notwithstanding,
when they were charged therewithal, they answered, We ought more
to obey God than man: even so we may, and do answer you -- God is
more to be obeyed than man; and your wicked laws cannot so tongue-
tie us, but we will speak the truth.

"The apostles were beaten for their boldness, and they rejoiced
that they suffered for Christ's cause. Ye have also provided rods
for us, and bloody whips: yet when ye have done that which God's 
hand and counsel hath determined that ye shall do, be it life or
death, I trust that God will so assist us by his Holy Spirit and
grace, that we shall patiently suffer it, and praise God for it.
And whatsoever become of me and others, which now suffer for
speaking and professing of the truth, yet be ye sure that God's
word will prevail, and have the upper hand, when your bloody laws
and wicked decrees, for want of sure foundation, shall fall in the
dust. And that which I have spoken of your acts of parliament, the
same may be said of the general councils of these latter days,
which have been within these five hundred years, where the
antichrist of Rome, by reason of his usurped authority, ruled the
roast, and decreed such things as made for his gain, not regarding
God's glory: and therefore are they to be spoken, written, and
cried out against, of all such as fear God and love his truth.

"And thus much I purposed to have said concerning the first point.

"Now touching the second point: That whereas my Lord Chancellor
had the day before said his pleasure of them that ruled the realm
while he was in prison, and also rejoiced as though God had made
this alteration, even for his sake and his catholic church, as he
called it, and to declare as it were by miracle, that we were
before in a schism and heresy, and the realm was now brought unto
a unity, and to a truth, and I cannot tell whereto: thereto was I
fully purposed to have said:

"Secondly, my Lord, whereas ye yesterday so highly dispraised the
government of them that ruled in innocent King Edward's days, it
may please your Lordship to understand, that we poor preachers,
whom ye so evil allow, did most boldly and plainly rebuke their
evil governance in many things, specially their covetousness, and
neglect and small regard to live after the gospel; as also their
negligence to occasion others to live thereafter, with more things
than I can now rehearse. This can all London testify with us.-- I
would also have told him, what I myself, for my part, did once at
Paul's Cross, concerning the misuse of abbeys, and other church
goods: and I am assured right well, that never a papist of them
all, did ever so much therein as I did, I thank the Lord there-
for: I was also, as is well known, fain to answer there-for before
all the council, and many of my brethren did the like, so that we,
for the not rebuking of their faults, shall not answer before God,
nor be blameworthy before men. Therefore let the gentlemen and
courtiers themselves, and all the citizens of London, testify what
we did.

"But, my Lord, you could not abide them, for that which they did
unto you, and for that they were of a contrary religion unto you.
Wherefore, in that you seem so infest against them, it is neither
any just nor public cause, but it is your own private hate, that
maketh you to report so evil of their governance. And ye may now
say what ye list of them, when they be partly dead and gone, and
partly by you put out of office.

"But what shall be said of you when your fall shall follow, ye
shall then hear. And I must say my conscience to you: I fear me,
ye have and will, with your governance, bring England out of God's
blessing into a warm sun. I pray God, you do not.

"I am an Englishman born, and, God knoweth, do naturally wish well
to my country. And, my Lord, I have often proved that the things,
which I have much feared aforehand should come to pass, have
indeed followed. I pray God I may fail of my guessing in this
behalf: but truly, that will not be with expelling the true word
of God out of the realm, and with the shedding of innocent blood.

"And as touching your rejoicing, as though God had set you aloft
to punish us by miracle, (for so you report and brag openly of
yourself,) and to minister justice, if we will not receive your
holy father's mercy, and thereby do declare your church to be
true, and ours false, to that I answer thus: God's works be
wonderful, and are not to be comprehended and perceived by man's
wisdom, nor by the wit of the most wise and prudent. Yea, they are
soonest deceived, and do most easily judge amiss of God's
wonderful works, that are most worldly wise. God hath made all the
wisdom of this world foolishness: 'He hath put his beloved and
dear heart into the hands of the enemies thereof.'

"This thing doth God, which thing all wise men account to be the
most foolish and unwise part that can be. Will the wise of the
world, trow ye, put their most dear friends and tenderly beloved
children into their enemies' hands, to kill, slay, burn, &c.: that
is unto them a madness above all madness. And yet doth God use
this order, and this is a high and singular wisdom in his sight,
which the world taketh to be most extreme madness.

"Can the world show a cause why he suffered the great multitude of
innocent children to be murdered of Herod of Ascalon, or why he
put that most holy man, John Baptist, into the hands of Herod's
son to be beheaded, and that in prison secretly, without open
judgment, most tyrannously? Why he suffered his beloved apostle
James to be beheaded of another Herod? Why he suffered his beloved
seed of Abraham, Isaac, and Jacob, to be four hundred years in
thraldom and bondage, and under Pharaoh? And all the stock of
Judah and Benjamin, his beloved children and church, to come under
the power, sword, and tyranny of Nebuchadnezzar? No verily, but
his true catholic church knoweth divers causes thereof, which are
now too long to rehearse, and which I would right gladly show, if
I had time.

"But this I am right sure of, that it was not because that the
aforesaid godly men were in heresies, and subject to false gods'
services, and idolatry, and that their adversaries were men of
God, and beloved of God: the contrary was true: John Baptist was
beloved of God, and Herod hated, and so forth of the rest: and
John Baptist, the innocent children, James, the children of Israel
in Egypt and in Babylon, were the catholic members and people of
God: and their adversaries, into whose hands they were put and
delivered, and that of God, by his good will and pleasure, were
idolaters, and the people of the devil: but they would be called
the chief members of God, and rejoiced that they had the true God,
and that it was now declared by miracle, that the Israelites had
but a false God, and a false religion, seeing they were delivered
into the Babylonians' hands. And all the others (the Herods and
Pharaoh, I mean) plainly determined, that if the men, which they
killed and handled evil, had been God's people, God would never
have suffered them to come into their hands, but rather have done
the contrary; and have let John Baptist kill Herod, and the
Israelites Pharaoh and Nebuchadnezzar. Even the like is now to be
seen in us, and in our most cruel adversaries.

"They are not therefore the catholic church, because our merciful
God hath at this present given our lives into their hands: neither
are we therefore heretics, because we suffer punishment at their
hands, as the lord chancellor by his rejoicing seemeth to gather.
The contrary is hereby to be gathered, that we be the members of
the true catholic church, because we suffer for the same doctrine
which John Baptist, James, the Israelites, yea, Christ and the
apostles, did teach: of which none taught any thing of our
adversaries' doctrine; namely, that the rotten antichristian head
of Rome should be the head of Christ's church: but they have
manifestly taught the contrary, especially Paul, John, and Daniel;
which thing, if I might have life and books, I would so (by God's
grace) set forth, that all the world should see it: and that our
adversaries, with their antichristian head, are the members of the
devil's church, as they undoubtedly are. And in like case, as the
above-mentioned holy men, though they, in their days, were counted
to be heretics, seditious, and disturbers of the whole world; for
unto John Baptist it was said, Wherefore baptizest thou, if thou
be not Elias, nor that prophet? &c.-- as who should say, Thou hast
no such authority to begin a new ceremony in the church; for we be
in ordinary possession of the church; and of us thou hast received
no such power: we abide by our circumcision. And the like could I
declare of James, and of all the apostles and prophets, and of our
Saviour Christ himself, that were all condemned as heretics, and
blasphemers of God, and disturbers of the whole world. Paul and
Silas heard like words of the Philippians: These men trouble our
city, seeing they are Jews, and preach institutions which are not
lawful for us to receive, seeing we be Romans. And in Athens, the
wise men of this world, and such as gave their endeavour to
wisdom, said by St. Paul, Quid vult spermo-logus hic dicere? What
will this prater, (as my Lord Chancellor said to me, Shall we
suffer this fellow to prate,-- when I would fain have said that
thing that I have here written,) trifler, news-carrier, or
bringer, that telleth whatsoever men will have him for gain and
advantage? that will for a piece of bread say what ye will have
him, &c. And another said in the same place, He seemeth to be a
preacher of new devils, &c.; and the Jews say by Paul, laying
hands on him, Help, O ye Israelites, say they; this is the man
that teacheth all men every where against the people, (meaning the
Jews,) and the law of this place (meaning Jerusalem): and yet was
never a word of these true. And the same Jews said of Paul, Out of
the earth with that man, or, Away with him; for it is not lawful
for him to live, or, he is not worthy to live. And how many more
of these examples are to be found in the Bible! Although, I say,
these men were in their days taken for heretics of them that were
then in authority, and of the great multitude of the world, yet it
is now well known (yea, and very shortly after their deaths this
was known, yea, and even in their lives also) unto the true
catholic church, that they were not only the chief and special
members of the true catholic church, but also the founders and
builders thereof (notwithstanding the sinister judgment that the
wise and mighty men, and the great multitude of the world, had of
them); and in their consciences they were always assuredly
certified of the same. Even the same shall the world find true in
us shortly after our deaths, as also there be at this hour (the
Lord be thanked there-for) not a few that already know it; as we
ourselves also are by God's grace assuredly certified in our
consciences -- that we are not heretics, but members of the true
catholic church; and that our adversaries the bishops and popish
clergy, which will have that title, are the members of Satan's
church, and their antichristian head of Rome with them.

"But here they will cry out, Lo! these men will be still like John
Baptist, the apostles, and prophets,' &c.

"I answer, 'We make not ourselves like unto them, in the singular
virtues and gifts of God given unto them; as of doing miracles,
and of many other things.' The similitude and likeness of them and
us consisteth not in all things, but only in this; that is, that
we be like them in doctrine, and in the suffering of persecution
and infamy for the same.

"We have preached their very doctrine, and none other thing: that
we are able sufficiently to declare by their writings; and by
writing, for my part, I have proffered to prove the same, as is
now often said. And for this cause we suffer the like reproach,
shame, and rebuke of the world, and the like persecution, losing
of our lives and goods, forsaking (as our Master Christ
commandeth) father, mother, sisters, brethren, wives, children,
and all that there is; being assured of a joyful resurrection, and
to be crowned in glory with them, according to the infallible
promises made unto us in Christ, our only and sufficient Mediator,
Reconciler, Priest, and Sacrifice; which hath pleased the Father,
and quieted and pacified his wrath against our sins, and made us
without spot or wrinkle in his sight by imputation, although we,
of and in ourselves, are bespotted, and be-blotted with many
filthy sins, which, if the great mercy granted in Christ did not
put away, by not imputing them unto us of his measureless
unspeakable mercy and love to save us, they would have brought us
to everlasting damnation, and death perpetual: herein, and in no
other, do we affirm ourselves to be like unto our Head Christ, and
all his apostles, prophets, martyrs, and saints. And herein ought
all Christian men to be like them; and herein are all true
Christian men and women like them every one, according to the
measure of the faith that God hath dealt unto them, and to the
diversity of the gifts of the Spirit given unto them.

"But let us now consider, that if it be God's good will and
pleasure to give his own beloved heart (that is, his beloved
church, and the members thereof) into the hands of their enemies,
to chasten, try, and prove them, and to bring them to the true
unfeigned acknowledging of their own natural stubbornness, and
disobedience towards God and his commandment, as touching the love
of God and of their brethren or neighbours, and their natural
inclination, readiness, and desire to love creatures; to seek
their own lusts, pleasures, and things forbidden of God; to obtain
a true and earnest repentance, and sorrowfulness there-for, and to
make them to sigh and cry for the forgiveness of the same. and for
the aid of the Spirit daily to mortify and kill the said evil
desires and lusts: yea, and often falling into gross outward sins,
as did David, Peter, Magdalene, and others, to rise again also
thereout with a mighty crying for mercy, with many other causes --
let us also consider what he hereafter doth with the said enemies,
into whose hands he hath given his tender beloved dearlings to be
chastened and tried. Forsooth, whereas he but chasteneth his
dearlings, and crosseth them for a small while, according to his
good pleasure, as all fathers do wilh their children, he utterly
destroyeth, yea, and everlastingly damneth, the unrepentant
enemies. Let Herod tell me what he won by killing James, and
persecuting Peter, and Christ's tender dearlings, and beloved
spouse and wife, his church. Verily God thought him not worthy to
have death ministered unto him by men or angels, or any worthy
creatures, but those small, and yet most vile vermin, lice and
worms, must consume and kill his beastly, vile, and tyrannous
body. Pharaoh and Nebuchadnezzar, for all their pride and most
mighty power, must at length let God's dearlings go freely away
out of their land; yea, out of their bands and tyranny. For when
it could not be obtained at their hands that God's congregation
might have true mercy ministered unto them, but the counterfeit
mercy of these our days, (that is to say, extreme cruelty, and
even the very and that most horrible and cruel death,) God-arose
and awoke out of his sleep, and destroyed those enemies of his
flock with a mighty hand and stretched-out arm. Pharaoh did, with
most great and intolerable labours and burdens, oppress and bring
under the poor Israelites; and yet did the courtiers undoubtedly
noise abroad, that the king was merciful unto them, to suffer them
to live in the land, and to set them awork, that they might get
them their livings. If he should thrust them out of his land,
whither should they go, like a sort of vagabonds and runagates?
This title and name of mercy would that tyrant have, and so did
his flattering false courtiers spread his vain praise abroad. Have
not we the like examples now-a-days? Oh that I had now time to
write certain things pertaining to our Winchester's mercy! How
merciful he hath been to me and to my good brethren I will not
speak of, neither yet unto the duke of Suffolk's most innocent
daughter, and to her as innocent husband. For, although their
fathers were faulty, yet had their youth and lack of experience
deserved a pardon by all true merciful men's judgments. Oh that I
had time to paint out this matter aright! but there be many alive
that can do it much better when I am dead. Pharaoh had his
plagues, and his most flourishing land was, by counterfeit mercy,
which was indeed right cruelty and abominable tyranny, utterly
destroyed. And think ye that this bloody, butcherly bishop of
Winchester, and his most bloody brethren, shall escape? or that
England shall, for their offences, and specially for the
maintenance of their idolatry, and wilful following of them, not
abide as great a brunt?-- Yes, undoubtedly.

"If God look not mercifully upon England, the seeds of utter
destruction are sown in it already, by these hypocritical tyrants,
and antichristian prelates, popish papists, and double traitors to
their natural country. And yet they speak of mercy, of blessing,
of the catholic church, of unity, of power, and strengthening of
the realm. This double dissimulation will show itself one day,
when the plague cometh, which will undoubtedly light upon those
crown-shorn captains, and that shortly; howsoever the godly and
the poor realm suffer in the mean while, by God's good sufferance
and will.

"Spite of Nebuchadnezzar's beard, and maugre his heart, the
captive, thralled, and miserable Jews must come home again, and
have their city and temple builded up again by Zerubbabel, Esdras,
and Nehemiah, &c. And the whole kingdom of Babylon must go to
ruin, and be taken in of strangers, the Persians and the Medes. So
shall the dispersed English flock of Christ be brought again into
their former estate, or to a better, I trust in the Lord God, than
it was in innocent King Edward's days; and our bloody Babylonical
bishops, and the whole crown-shorn company, brought to utter
shame,rebuke, ruin, decay, and destruction. For God cannot, and
undoubtedly will not, suffer for ever their abominable lying false
doctrine; their hypocrisy, bloodthirst, whoredom, idleness; their
pestilent life, pampered in all kind of pleasure; their
thrasonical boasting pride; their malicious, envious, and poisoned
stomachs, which they bear towards his poor miserable Christians.
Peter truly warneth, that, If judgment beginneth at the house of
God, what shall be the end of them, that believe not the gospel?
If the righteous shall scant be saved, where shall the ungodly and
sinful appear? Some shall have their punishment here in this
world, and in the world to come; and they that do escape in this
world, shall not escape everlasting damnation. This shall be your
sauce, O ye wicked papists; make ye merry here, as long as ye
may!"

After that John Rogers, as ye have heard, had been long and
straitly imprisoned, lodged in Newgate amongst thieves, often
examined, and very uncharitably entreated, and at length unjustly
and most cruelly by wicked Winchester condemned: the fourth of
February, A. D. 1555, being Monday in the morning, he was warned
suddenly, by the keeper's wife of Newgate, to prepare himself to
the fire; who, being then found asleep, scarce with much shogging
could be awaked. At length being raised and waked, and bid to make
haste, "Then," said he, "if it be so, I need not tie my points
"and so was had down first to Bonner to be degraded. That done, he
craved of Bonner but one petition. And Bonner asking what that
should be: "Nothing," said he, "but that I might talk a few words
with my wife before my burning." But that could not be obtained of
him. "Then," said he, "you declare your charity, what it is." And
so he was brought into Smithfield by Master Chester and Master
Woodroofe, then sheriffs of London, there to be burnt; where he
showed most constant patience, not using many words, for he could
not be permitted; but only exhorting the people constantly to
remain in that faith and true doctrine which he before had taught,
and they had learned, and for the confirmation whereof he was not
only content patiently to suffer and bear all such bitterness and
cruelty as had been showed him, but also most gladly to resign up
his life, and to give his flesh to the consuming fire, for the
testimony of the same.

Briefly, and in few words, to comprehend the whole order of his
life, doings, and martyrdom: first, this godly Master Rogers was
committed to prison, as is above said, and there continued a year
and a half. In prison he was merry, and earnest in all he went
about. He wrote much; his examinations he penned with his own
hand, which else had never come to light: wherein is to be noted,
by the way, a memorable working of God's providence. Ye heard a
little above, how Master Rogers craved of Bonner, going to his
burning, that he might speak a few words before with his wife;
which could not be granted. What these words were, which he had to
say to his wife, it is for no man certainly to define. Likewise it
may be supposed that his purpose was, amongst other things, to
signify unto her of the book written of his examinations and
answers, which he had privily hid in a secret corner of the prison
where he lay. But where man's power lacketh, see how God's
providence worketh. For notwithstanding that during the time of
his imprisonment, strait search there was to take away his letters
and writings; yet, after his death, his wife and one of her sons,
called Daniel, coming into the place where he lay, to seek for his
books and writings, and now ready to go away, it chanced her son
aforenamed, casting his eye aside, to spy a black thing (for it
had a black cover, belike because it should not be known) lying in
a blind corner under a pair of stairs; who, willing his mother to
see what it was, found it to be the book written with his own
hand, containing these his examinations and answers, with other
matter above specified. In the latter end whereof was also
contained, that which concerneth a prophetical forewarning of
things pertaining to the church, and which, in the same his words
as they be there written, may be seen in the end of his
Admonitions, Sayings, and Prophesyings.

Furthermore, amongst other words and sayings, which may seem
prophetically to be spoken of him, this also may be added, and is
notoriously to be marked, that he spake, being then in prison, to
the printer of this present book, who then also was laid up for
like cause of religion "Thou," said he, "shalt live to see the
alteration of this religion, and the gospel to be freely preached
again: and therefore have me commended to my brethren, as well in
exile as others, and bid them be circumspect in displacing the
papists, and putting good ministers into churches; or else their
end will be worse than ours." And for lack of good ministers to
furnish churches, his device was, (Master Hooper also agreeing to
the same,) that for every ten churches some one good and learned
superintendent should be appointed, which should have under him
faithful readers, such as might well be got; so that popish
priests should clean be put out, and the bishop once a year to
oversee the profiting of the parishes. And if the minister did not
his duty, as well in profiting himself in his book, and his
parishioners in good in-structions, so that they may be trained by
little and little to give a reckoning how they do profit, then he
to be expelled, and another put in his place; and the bishop to do
the like with the superintendent. This was his counsel and
request: showing moreover, and protesting in his commendations to
his brethren by the printer aforesaid, that if they would not so
do, their end, he said, would be worse than theirs.

Over and besides divers things touching Master Rogers, this is not
to be forgotten, how in the days of King Edward the Sixth, there
was a controversy among the bishops and clergy, for wearing of
priests' caps, and other attire belonging to that order. Master
Rogers, being one of that number which never went otherwise than
in a round cap, during all the time of King Edward, affirmed that
he would not agree to that decreement of uniformity, but upon this
condition: that if they would needs have such a uniformity of
wearing the cap, tippet, &c., then it should also be decreed
withal, that the papists, for a difference betwixt them and
others, should be constrained to wear upon their sleeves a chalice
with a host upon it. Whereupon if they would consent, he would
agree to the other: otherwise he would not, he said, consent to
the setting forth of the same, nor ever wear the cap; as indeed he
never did.

To proceed now further in describing the doings of this man,
during the time while he remained prisoner in Newgate, he was to
the prisoners beneficial and liberal; for whom he had thus
devised: that he with his fellows should have but one meal a day,
they paying notwithstanding for the charges of the whole; the
other meal should be given to them that lacked on the other side
of the prison. But Alexander Andrew, their keeper, a strait man,
and a right Alexander, a coppersmith indeed, of whose doing more
shall be said, God willing, hereafter, would in no case suffer
that.

The Sunday before he suffered, he drank to Master Hooper, being
then underneath him, and bade them commend him unto him, and tell
him, "There was never little fellow better would stick to a man,
than he would stick to him; "presupposing they should both be
burned together, although it happened otherwise; for Master Rogers
was burnt alone. And thus much briefly concerning the life and
such acts of Master Rogers, as I thought worthy noting.
Illustration: John Rogers Burnt at the Stake

Now when the time came, that he, being delivered to the sheriffs,
should be brought out of Newgate to Smithfield, the place of his
execution, first came to him Master Woodroofe, one of the
aforesaid sheriffs, and calling Master Rogers unto him, asked him
if he would revoke his abominable doctrine, and his evil opinion
of the sacrament of the altar. Master Rogers answered and said,
"That which I have preached I will seal with my blood." "Then,"
quoth Master Woodroofe, "thou art a heretic." "That shall be
known," quoth Rogers, "at the day of judgment." "Well," quoth
Master Woodroofe, "I will never pray for thee." "But I will pray
for you," quoth Master Rogers: and so was brought the same day,
which was Monday the fourth of February, by the sheriffs towards
Smithfield, saying the psalm Miserere by the way, all the people
wonderfully rejoicing at his constancy, with great praises and
thanks to God for the same. And there, in the presence of Master
Rochester, comptroller of the queen's household, Sir Richard South
well, both the sheriffs, and a wonderful number of people, the
fire was put unto him; and when it had taken hold both upon his
legs and shoulders, he, as one feeling no smart, washed his hands
in the flame, as though it had been in cold water. And, after
lifting up his hands unto heaven, not removing the same until such
time as the devouring fire had consumed them -- most mildly this
happy martyr yielded up his spirit into the hands of his heavenly
Father. A little before his burning at the stake, his pardon was
brought, if he would have recanted, but he utterly refused. He was
the first protomartyr of all the blessed company that suffered in
Queen Mary's time, that gave the first adventure upon the fire.
His wife and children, being eleven in number, and ten able to go,
and one sucking on her breast, met him by the way as he went
towards Smithfield. This sorrowful sight of his own flesh and
blood could nothing move him; but that he constantly and
cheerfully took his death, with wonderful patience, in the defence
and quarrel of Christ's gospel.

$

265. LAURENCE SAUNDERS.

AFTER that Queen Mary, by public proclamation in the first year of
her reign, had inhibited the sincere preaching of God's holy word,
as is before declared, divers godly ministers of the word, which
had the cure and charge of souls committed to them, did,
notwithstanding, according to their bounden duty, feed their flock
faithfully, not as preachers authorized by public authority, (as
the godly order of the realm was in the happy days of blessed King
Edward,) but as the private pastors of particular flocks; among
whom Laurence Saunders was one, a man of worshipful parentage. His
bringing up was in learning from his yonth, in places meet for
that purpose, as namely in the school of Eton; from whence
(according to the manner there used) he was chosen to go to the
King's college in Cambridge, where he continued scholar of the
college three whole years, and there profited in knowledge and
learning very much for that time. Shortly after that, he did
forsake the university, and went to his parents, upon whose advice
he minded to become a merchant, for that his mother, who was a
gentlewoman of good estimation, being left a widow, and having a
good portion for him among his other brethren, she thought to set
him up wealthily; and so he, coming up to London, was bound
apprentice with a merchant, named Sir William Chester, who
afterward chanced to be sheriff of London the same year that
Saunders was burned at Coventry. Thus, by the mind of his friends,
Laurence should needs have been a merchant; but Almighty God, who
hath his secret working in all things, saw better for his servant,
as it fell out in the end. For although that Saunders was bound by
fast indenture to play the merchant, yet the Lord so wrought
inwardly in his heart, that he could find no liking in that
vocation; so that when his other fellows were busily occupied
about that kind of trade, he would secretly withdraw himself into
some privy corner, and there fall into his solitary lamentations;
as one not liking that kind and trade of life.

It happened that his master, being a good man, and hearing his
apprentice thus in his secret prayers inwardly to mourn by
himself, called him unto him, to know what the cause was, of that
his solitariness and lamentation; who then, perceiving his mind
nothing to fancy that kind of life, (for so Saunders declared unto
him,) and perceiving also his whole purpose to be bent to the
study of his book, and spiritual contemplation, like a good man
directed his letters incontinently unto his friends, and, giving
him his indenture, so set him free. And thus Laurence Saunders,
being ravished with the love of learning, and especially with the
reading of God's word, tarried not long time in the traffic of
merchandise, but shortly returned to Cambridge again to his study;
where he began to couple to the knowledge of the Latin, the study
of the Greek tongue, wherein he profited in small time very much.
Therewith, also, he joined the study of the Hebrew. Then gave he
himself wholly to the study of the Holy Scripture, to furnish
himself to the office of a preacher. In study he was diligent and
painful; in godly life he declared the fruits of a well-exercised
conscience; he prayed often and with great fervour; and in his
prayers, as also at other times, he had his part of spiritual
exercises, which his hearty sighing to God declared, in which when
any special assault did come, by prayer he felt present relief.
Then was his company marvellous comfortable; for as his exercises
were special teachings, so in the end they proved singular
consolations: wherein he became so expert, that within short space
he was able to comfort others who were in any affliction, by the
consolation wherewith the Lord did comfort him. Thus continued he
in the university, till he proceeded master of arts, and a long
space after.

In the beginning of King Edward's reign, when God's true religion
was begun to be restored, after licence obtained, he began to
preach; and was so well liked of them which then had authority,
that they appointed him to read a divinity lecture in the college
at Fotheringay, where, by doctrine and life he edified the godly,
drew many ignorant to God's true knowledge, and stopped the mouth
of the adversaries. He married about that time, and in the married
estate led a life unblamable before all men. The college of
Fotheringay being dissolved, he was placed to be reader in the
minster at Lichfield; where he so behaved himself in teaching and
living, that the very adversaries did give him a full report as
well of learning, as of much godliness. After a certain space, he
departed from Lichfield to a benefice in Leicestershire, called
Church-Langton, whereupon he, keeping residence, taught
diligently, and kept a liberal house. From thence he was orderly
called to take a benefice in the city of London, named Allhallows
in Bread Street. Then minded he to give over his cure in the
country: and therefore, after he had taken possession of his
benefice in London, he departed from London into the country,
clearly to discharge himself thereof. And even at that time began
the broil about the claim that Queen Mary made to the crown, by
reason whereof he could not accomplish his purpose.

In this trouble, and even among the beginners of it, (such I mean
as were for the queen,) he preached at Northampton, nothing
meddling with the state, but boldly uttered his conscience against
popish doctrine and antichrist's damnable errors, which were like
to spring up again in England, as a just plague for the little
love which the English nation did bear to the blessed word of God,
which had been so plentifully offered unto them. The queen's men,
which were there and heard him, were highly displeased with him
for his sermon, and for it kept him among them as prisoner: but,
partly for love of his brethren and friends, who were chief doers
for the queen among them, partly because there was no law broken
by his preaching, they dismissed him. He, seeing the dreadful days
at hand, inflamed with the fire of godly zeal, preached with
diligence at both those benefices, as time could serve him; seeing
he could resign neither of them now, but into the hand of a
papist.

Thus passed he to and fro preaching, until that proclamation was
put forth, of which mention is made in the beginning. At that time
he was at his benefice in the country, where he (notwithstanding
the proclamation aforesaid) taught diligently God's truth,
confirming the people therein, and arming them against false
doctrine, until he was not only commanded to cease, but also with
force resisted, so that he could not proceed there in preaching.
Some of his friends, perceiving such fearful menacing, counselled
him to fly out of the realm, which he refused to do. But seeing he
was with violence kept from doing good in that place, he returned
towards London to visit the flock, of which he had there the
charge.

On Saturday, the fourteenth of October, as he was coming nigh to
the city of London, Sir John Mordant, a councillor to Queen Mary,
did overtake him, and asked him whither he went. "I have," said
Saunders, "a cure in London; and now I go to instruct my people
according to my duty." "If you will follow my counsel," quoth
Master Mordant, "let them alone, and come not at them." To this
Saunders answered, "How shall I then be discharged before God, if
any be sick, and desire consolation? if any want good counsel, and
need instruction? or if any should slip into error, and receive
false doctrine?" "Did you not," quoth Mordant, "preach such a day
(and named a day,) in Bread Street, London?" "Yes verily," said
Saunders "that same is my cure." "I heard you myself," quoth
Master Mordant; "and will you preach now there again?" "If it
please you," said Saunders, "to-morrow you may hear me again in
that same place; where I will confirm, by the authority of God's
word, all that I said then, and whatsoever before that time I
taught them." "I would counsel you," quoth the other, "not to
preach." "If you can and will forbid me by lawful authority, then
must I obey," said Saunders. "Nay," quoth he, "I will not forbid
you; but I do give you counsel." And thus entered they both the
city, and departed each from other. Master Mordant, of an
uncharitable mind, went to give warning to Bonner, bishop of
London, that Saunders would preach in his cure the next day.
Saunders resorted to his lodging, with a mind bent to do his duty:
where, because he seemed to be somewhat troubled, one who was
there about him, asked him how he did. "In very deed," saith he,
"I am in prison, till I be in prison:" meaning that there his mind
was unquiet until he had preached; and that he should have
quietness of mind, though he were put in prison.

The next day, which was Sunday in the forenoon, he made a sermon
in his parish, entreating on that place which Paul writeth to the
Corinthians: I have coupled you to one man, that ye should make
yourselves a chaste virgin unto Christ. But I fear lest it come to
pass, that as the serpent beguiled Eve, even so your wits should
be corrupt from the singleness which ye had towards Christ. He
recited a sum of that true Christian doctrine, through which they
were coupled to Christ, to receive of him free justification
through faith in his blood. The papistical doctrine he compared to
the serpent's deceiving: and, lest they should be deceived by it,
he made a comparison between the voice of God and the voice of the
popish serpent; descending to more particular declaration thereof,
as it were to let them plainly see the difference that is between
the order of the church service set forth by King Edward in the
English tongue, and comparing it with the popish service then used
in the Latin tongue. The first, he said, was good, because it was
according to the word of God, and the order of the primitive
church. The other, he said, was evil, and though in that evil be
intermingled some good Latin words; yet was it but a little honey
or milk mingled with a great deal of poison, to make them drink up
all. This was the sum of his sermon. In the afternoon he was ready
in his church to have given another exhortation to his people. But
the bishop of London interrupted him, by sending an officer for
him. This officer charged him, upon the pain of disobedience and
contumacy, forthwith to come to the bishop his master. Thus, as
the apostles were brought out of the temple, where they were
teaching, unto the rulers of the priests; so was Laurence Saunders
brought before this bishop in his palace of London, who had in his
company the aforenamed Sir John Mordant, and some of his
chaplains. The bishop laid no more to Laurence Saunders's charge,
but treason for breaking the queen's proclamation; heresy and
sedition for his sermon.

The treason and sedition his charity was content to let slip until
another time; but a heretic he would now prove him, and all those,
he said, who did teach and believe that the administration of the
sacraments and all orders of the church are most pure, which do
come most nigh to the order of the primitive church. For the
church was then but in her infancy, and could not abide that
perfection which was afterward to be furnished with ceremonies.
And for this cause Christ himself, and after him the apostles, did
in many things bear with the rudeness of that church. To this
Laurence Saunders answered with the authority of St. Augustine --
that ceremonies were, even from the beginning, invented and
ordained for the rude infancy and weak infirmity of man; and
therefore it was a token of the more perfection of the primitive
church, that it had few ceremonies, and of the rudeness of the
church papistical, because it had so many ceremonies, partly
blasphemous, partly unsavoury and unprofitable.

After much talk had concerning this matter, the bishop willed him
to write what he believed of transubstantiation. Laurence Saunders
did so, saying, "My Lord, ye do seek my blood, and ye shall have
it. I pray God that ye may be so baptized in it, that ye may
thereafter loathe blood-sucking, and become a better man." This
writing the bishop kept for his purpose -- even to cut the
writer's throat; as shall appear hereafter. The bishop, when he
had his will, sent Laurence Saunders to the lord chancellor, as
Annas sent Christ to Caiaphas: and like favour found Saunders as
Christ his Master did before him. But the chancellor being not at
home, Saunders was constrained to tarry for him by the space of
four hours, in the outer chamber, where he found a chaplain of the
bishop's very merrily disposed, with certain gentlemen playing at
the tables, with divers others of the same family or house
occupied there in the same exercise.
Illustration: Laurence Saunders in the Bishop's House

All this time Saunders stood very modestly and soberly at the
screen or cupboard bare-headed, Sir John Mordant, his guide or
leader, walking up and down by him; who, as I said before, was
then one of the council. At last the bishop returned from the
court, whom, as soon as he was entered, a great many suitors met
and received: so that before he could get out of one house into
another, half an hour was passed. At last he came into the chamber
where Saunders was, and went through into another chamber: where,
in the mean way, Saunders's leader gave him a writing, containing
the cause, or rather the accusation, of the said Saunders; which
when he had perused, "Where is the man?" said the bishop. Then
Saunders, being brought forth to the place of examination, first
most lowly and meekly kneeled down, and made courtesy before the
table where the bishop did sit; unto whom the bishop spake on this
wise:

"How happeneth it," said he, "that, notwithstanding the queen's
proclamation to the contrary, you have enterprised to preach?"

Saunders denied not that he did preach; saying, that forasmuch as
he saw the perilous times now at hand, he did but according as he
was admonished, and warned by Ezekiel the prophet -- exhort his
flock and parishioners to persevere and stand stedfastly in the
doctrine which they had learned: saying also, that he was moved
and pricked forward thereunto by the place of the apostle, wherein
he was commanded rather to obey God than man; and moreover, that
nothing more moved or stirred him thereunto, than his own
conscience.

"A goodly conscience surely," said the bishop. "This your
conscience could make our queen a bastard, or misbegotten: would
it not, I pray you?"

Then said Saunders, "We," said he, "do not declare or say, that
the queen is base, or misbegotten, neither go about any such
matter. But for that, let them care whose writings are yet in the
hands of men, witnessing the same, not without the great reproach
and shame of the author" privily taunting the bishop himself, who
had before (to get the favour of Henry the Eighth) written and set
forth in print a book of True Obedience, wherein he had openly
declared Queen Mary to be a bastard. Now Master Saunders, going
forwards in his purpose, said, "We do only profess and teach the
sincerity and purity of the word; the which, albeit it be now
forbidden us to preach with our mouths, yet notwithstanding, I do
not doubt, but that our blood hereafter shall manifest the same."
The bishop, being in this sort prettily nipped and touched, said,
"Carry away this frenzy-fool to prison." Unto whom Master Saunders
answered, that he did give God thanks, which had given him at last
a place of rest and quietness, where be might pray for the
bishop's conversion.

Furthermore, he that did lie with him afterwards in prison, in the
same bed, reported that he heard him say, that even in the time of
his examination he was wonderfully comforted; insomuch as not only
in spirit, but also in body, he received a certain taste of that
holy communion of saints, whilst a most pleasant refreshing did
issue from every part and member of the body unto the seat and
place of the heart, and from thence did ebb and flow to and fro
unto all the parts again.

This Saunders continued in prison a whole year and three months;
in all which space he sent divers letters to divers men: as one to
Cranmer, Ridley, and Latimer; another to his wife, and also to
others; certifying them both of the public calamity of the time,
and also of his private afflictions, and of sundry his conflicts
with his adversaries -- as, in writing to his friend, he speaketh
of Weston conferring with him in prison, whereof ye shall hear
anon, (by the leave of the Lord,) as followeth in the story. In
the mean time the chancellor, after this little talk with Master
Saunders, (as is aforesaid,) sent him to the prison of the
Marshalsea, &c. For the Caiaphas (Winchester I mean) did nothing
but bait him with some of his currish eloquence; and so committed
him to the prison of the Marshalsea, where he was kept prisoner
one whole year and a quarter. But of his cause and estate, thou
shalt now see what Laurence Saunders himself did write.

A parcel of a letter of Laurence Saunders, sent to the bishop of
Winchester, as an answer to certain things wherewith he had before
charged him.

"Touching the cause of my imprisonment, I doubt whether I have
broken any law or proclamation. In my doctrine I did not,
forasmuch as at that time it was permitted by the proclamation to
use, according to our consciences, such service as was then
established. My doctrine was then agreeable unto my conscience and
the service then used. The act which I did was such as, being
indifferently weighed, sounded to no breaking of the proclamation,
or at the least no wilful breaking of it; forasmuch as I caused no
bell to be rung, neither occupied I any place in the pulpit, after
the order of sermons or lectures. But be it that I did break the
proclamation, this long time of continuance in prison may be
thought to be more than a sufficient punishment for such a fault.

"Touching the charging of me with my religion, I say with St.
Paul: This I confess, that after the way which they call heresy,
so worship I the God of my forefathers, believing all things which
are written in the law and the prophets, and have hope towards
God, &c. And herein study I to have always a clear conscience
towards God and towards men: so that (God I call to witness) I
have a conscience. And this my conscience is not grounded upon
vain fantasy, but upon the infallible verity of God's word, with
the witnessing of his chosen church agreeable unto the same.

"It is an easy thing for them which take Christ for their true
Pastor, and be the very sheep of his pasture, to discern the voice
of their true Shepherd, from the voice of wolves, hirelings, and
strangers: forasmuch as Christ saith, My sheep hear my voice. Yea,
and thereby they shall have the gift to know the right voice of
the true Shepherd, and so to follow him, and to avoid the
contrary, as he also saith: The sheep follow the shepherd, for
they know his voice: a stranger they will not follow, but will fly
from him; for they know not the voice of a stranger. Such inward
inspiration doth the Holy Ghost put into the children of God;
being indeed taught of God, but otherwise unable to understand the
true way of their salvation. And albeit that the wolf (as Christ
saith) cometh in sheep's clothing; yet he saith, By their fruits
ye shall know them. For there be certain fruits whereby the wolf
is bewrayed, notwithstanding that otherwise, in sundry sorts of
devout holiness in outward show, he seemeth never so simple a
sheep.

"That the Romish religion is ravening and wolfish, it is apparent
in three principal points:--

"First, it robbeth God of his due and only honour.

"Secondly, it taketh away the true comfort of conscience, in
obscuring, or rather burying, of Christ and his office of
salvation.

"Thirdly, it spoileth God of his true worship and service in
spirit and truth, appointed in his prescript commandments, and
driveth men unto that inconvenience, against the which Christ,
with the prophet Isaiah, doth speak sharply: This people honoureth
me with their lips; but their heart is far from me. They worship
me in vain, teaching the doctrine and precepts of men. And in
another place: Ye cast aside the commandments of God, to maintain
your own traditions.

"Wherefore I,-- in conscience weighing the Romish religion, and,
by indifferent discussing thereof, finding the foundation
unstedfast, and the building thereupon but vain: and, on the other
side, having my conscience framed after a right and uncorrupt
religion, ratified and fully established by the word of God, and
the consent of his true church,-- I neither may, nor do intend, by
God's gracious assistance, to be pulled one jot from the same; no,
though an angel out of heaven should preach another gospel than
that which I have received of the Lord.

"And although that for lack either of such deep knowledge and
profound judgment, or of expedite uttering of that I do know and
judge, as is required in an excellent clerk, I shall not be able
sufficiently to answer, for the convincing of the gainsayer: yet
nevertheless this my protestation shall be of me premised; that,
for the respect of the grounds and causes before considered,
albeit I cannot explicita fide, as they call it, conceive all that
is to be conceived, neither can discuss all that is to be
discussed, nor can effectually express all that can be expressed,
in the discourse of the doctrine of this most true religion,
whereunto I am professed; yet do I bind myself, as by my humble
simplicity, so by my fidem implicitam, that is, by faith in
generality, (as they call it,) to wrap my belief in the credit of
the same, that no authority of that Romish religion repugnant
thereunto, shall by any means remove me from the same, though it
may hap that our adversaries will labour to beguile us with
enticing words, and seek to spoil us through philosophy and
deceitful vanity, after the traditions of men, and after the
ordinances of the world, and not after Christ," &c.

And thus much of Master Saunders's letter, so much as remained
thereof. The residue, because it was rent away, I could not adjoin
thereunto. Notwithstanding, by this already expressed, it is
sufficient to understand, how good was the cause and state of this
blessed child of God, being prisoner for Christ's cause. For the
defence whereof he wholly bestowed and resigned himself, in such
sort, as he forbade his wife to sue for his delivery; and. when
others of his friends had by suit almost obtained it, he
discouraged them, so that they did not follow their suit, as by
his letter following may appear.

A letter of Master Saunders, to his Wife

"Grace, mercy, and peace in Christ our Lord:-- Entirely beloved
wife, even as unto mine own soul and body, so do I daily in my
hearty prayer wish unto you; for I do daily, twice at the least,
in this sort remember you. And I do not doubt, dear wife, but that
both I and you, as we be written in the book of life, so we shall
together enjoy the same everlastingly, through the grace and mercy
of God our dear Father, in his Son our Christ. And for this
present life, let us wholly appoint ourselves to the will of our
good God, to glorify him either by life or by death; and even that
same merciful Lord make us worthy to honour him either way as
pleaseth him! Amen.

"I am merry, I thank my God and my Christ, in whom and through
whom I shall, I know, be able to fight a good fight, and finish a
good course, and then receive the crown which is laid up in store
for me, and all the true soldiers of Christ. Wherefore, wife, let
us, in the name of our God, fight lustily to overcome the flesh,
the devil, and the world. What our harness and weapons be in this
kind of fight, look in Ephesians vi.; and pray, pray, pray. I
would that you make no suit for me in any wise. Thank you know
whom, for her most sweet and comfortable putting me in remembrance
of my journey whither I am passing. God send us all good speed,
and a joyful meeting. I have too few such friends to further me in
that journey, which is indeed the greatest friendship. The
blessing of God be with you all, Amen.

"A prisoner in the Lord,

LAURENCE SAUNDERS."

This his constancy is sufficiently commended and declared by his
valiant buckling with two mighty enemies, antichrist and death. To
neither of these did he give place; but, by suffering their
malice, got the victory over them both. One of the conflicts which
he had with antichrist and his members, I have gathered out of a
letter of his own handwriting. It was with Dr. Weston, a man, whom
though I should praise, yet would all good and godly men worthily
dispraise. Of this the said Laurence Saunders thus writeth in a 
letter which he sent to one of his friends, who wrote to him to
know what Dr. Weston did at the Marshalsea whereunto he thus
answereth.

"Master Weston came to confer with Master Grimoald. What he hath
concluded with him I know not: I wish it may be to God's glory,
Amen, Amen. Master Weston of his gentleness visited me, and
offered me friendship in his worldly, wily sort, &c. I had not so
much good manners, as to take it at his hand; for I said, that I
was well enough, and ready cheerfully to abide the extremity, to
keep thereby a good conscience. 'Ye be asleep in sin,' said he. 'I
would awake,' quoth I, 'and do not forget Watch and pray.' 'What
church was there, thirty years past?' 'What church was there,'
quoth I, 'in Elias's time?' 'Joan of Kent,' said he, 'was of your
church.' 'No,' quoth I; we did condemn her as a heretic.'

"'Who was of your church,' said he, 'thirty years past?' 'Such,'
quoth I, 'as the Romish antichrist, and his rabble, have reputed
and condemned as heretics.' 'Wickliff,' said he, 'Thorpe, Old-
castle,' &c. 'Yea,' quoth I, 'with many more, as stories do tell.'

"'The bishop of Rome hath,' said he, 'longtime played a part in
your railing sermons: but, now, be ye sure, he must play another
manner of part.' 'The more pity,' quoth I, 'and yet some comfort
it is to see how that the best learned, wisest, and holiest of you
all, have heretofore had him to play a part likewise in your
sermons and writings; though now, to please the world, you do turn
with the weathercock.' 'Did you ever,' said he, 'hear me preach
against the bishop of Rome?' 'No,' quoth I, for I never heard you
preach. But I trow you have been no wiser than others,' &c.-- with
more about the sacrament. Pray, pray. God keep your family, and
bless it."

What a blessed taste this good man had of God's Holy Spirit, by
divers and sundry his letters may right well appear to him that is
disposed to peruse the same: whereof certain we have here thought
good, the Lord willing, to express; first beginning with that
which he wrote out of the Marshalsea to Drs. Cranmer, Ridley, and
Latimer, prisoners for the like cause of Christ in Oxford.

To the Archbishop Cranmer, Bishop Ridley, and Master Latimer,
being imprisoned in Oxford.

"In my most humble wise I salute you, most reverend fathers in
Christ Jesus our Lord.-- Immortal thanks and everlasting praises
be given unto that our Father of mercies, which hath made us meet
to be partakers of the inheritance of saints in light; which hath
delivered us from the power of darkness, and hath translated us
into the kingdom of his beloved Son; by whom we have redemption
through his blood, &c. O most happy estate! that, in an
unspeakable wise, our life is hid with Christ in God: but
whensoever Christ, which is our life, shall show himself, then
shall we also appear with him in glory. In the mean season, as our
sight is but in a glass, even in a dark speaking, so we walk in
faith, not after outward appearance: the which faith, although,
for want of outward appearance, reason reputeth but as vain, yet
the chosen of God do know the effect thereof to bring a more
substantial state and lively fruition of very felicity and perfect
blessedness than reason can reach, or senses receive. By this
faith we have in our possession all good things, yea, even them
which the eye hath not seen, and the ear hath not heard, neither
hath entered the heart of man, &c. Then if hereby we do enjoy all
good things, it followeth that we must needs possess, have, and
enjoy you, most reverend fathers, who be no small part of our joy,
and good things given us of God.

"We, heretofore, have had the fruition of you by bodily presence
to our inexplicable benefit; praised be that our most gracious God
there-for! And now in spirit we have the experience of unspeakable
comfort by your reverend fatherhoods; for that in this so glorious
sort ye become a town set upon a hill, a candle upon a
candlestick, a spectacle unto the world, both to the angels and
unto men. So that, as we to our great comfort do feel, you also
may assuredly say, with St. Paul, that the things which happen
unto us, do chance unto the great furtherance of the gospel; so
that our bonds in Christ are manifest, not only throughout all the
judgment-hall, but in all whole Europe; insomuch that many of the
brethren in the Lord, being encouraged through our bonds, dare
more boldly speak the word without fear. And herein as you have
with St. Paul greatly to rejoice, so we rejoice with you, and we
do indeed, with you, give thanks for this excellent worthy favour
of our God towards you, that Christ is thus magnified in you; yea,
and hereafter shall be magnified in your bodies, whether it be 
through life or death: of which thing truly we are assured in our
prayers for you, and ministering of the Spirit. And although, for
your own parts, Christ is unto you in life and death advantage,
and that your desire is (as indeed it were better for you) to be
loosed and to be with Christ, yet, for the church of Christ, were
it much more necessary, that ye should abide in the flesh. Yea,
that merciful God, even for his Christ's sake, grant that ye may
abide and continue for the furtherance of the church, and
rejoicing of faith, that the rejoicing thereof may be the more
abundant, through Christ, by your restoring! Amen, Amen.

"But if it seem better otherwise, unto the Divine wisdom, that by
speedy death he hath appointed you to glorify him, the Lord's will
be done. Yea, even as we do rejoice both on your behalfs, and also
on our own, that God is magnified by life, and should be more
abundantly glad for the continuance thereof; so we shall no less
rejoice to have the same wrought by death. We shall give thanks
for this honour given unto you, rejoicing that ye are accounted
worthy to suffer for the name of Christ, and that it is given to
you of God, not only that ye should believe in him, but also that
ye should suffer for his sake. And herein we shall have to rejoice
in the behalf of the church of Christ, whose faith may be the
faster fixed upon God's verity, being confirmed with three such
worthy witnesses. O thanks be to God for this his unspeakable
gift!

"And now, most reverend fathers, that you may understand the truth
of us and our estate, how we stand in the Lord, I do assure your
reverences, partly by that I perceive by such of our brethren as
be here in bonds with me, partly by that I hear of them which be
in other places, and partly by that inward experience, which I,
most unworthy, have of God's good comfort, (more abundance whereof
I know there is in others,) you may be assured, I say, by God's
grace, that you shall not be frustrate of your hope of our
constant continuance in the cheerful confession of God's
everlasting verity. For even as we have received the word of
truth, even the gospel of our salvation, wherein we, believing,
are sealed with the Holy Spirit of promise, which is the earnest
of our inheritance (the which Spirit certifieth our spirit, that
we are the children of God, and therefore God hath sent the Spirit
of his Son into our hearts, crying, Abba, Father): so, after such
portion as God measureth unto us, we, with the whole church of
Christ, and with you, reverend fathers, receiving the same Spirit
of faith, according as it is written; I believed, and therefore I
have spoken; we also believe, and therefore speak. For the which
we, in this dangerous bondage and other afflictions, having even
such a fight as we have seen in you, and have heard of you, are in
no wise afraid of our adversaries.

"And forasmuch as we have such an office, even as God hath had
mercy on us, we go not out of kind, but even with you, after our
little power, we labour to maintain the faith of the gospel,
knowing most certainly, that though we have this treasure in
earthen vessels, that the excellency of this power might be God's,
and not ours; yet shall we not be dashed in pieces, for the Lord
will put his hand under us. When we are troubled on every side,
yet are we not without shift: when we are in poverty, we are not
utterly without something: when we suffer persecution, we are not
forsaken therein: when we are cast down, yet we shall not perish:
but to communicate with our sweet Saviour Christ in bearing the
cross, it is appointed unto us, that even with him also we shall
be glorified: For it is a true saying, If we be dead with him, we
shall also live with him: if we be patient, we shall also reign
with him: if we deny him, he shall also deny us. Wherefore we be
of good cheer, always bearing about in our body the dying of the
Lord Jesus, that the life of Jesus might appear also in our body. 
For we know, that he which raised up the Lord Jesus, shall raise
up us also by the means of Jesus, and shall join us to himself
together with you. Wherefore we are not wearied; but though our
outward man perish, yet the inward man is renewed day by day. For
our tribulation, which is momentary and light, prepareth an
exceeding and eternal weight of glory unto us, while we look not
on the things which are seen, but on the things which are not
seen. For the things which are seen, are temporal; but the things
which are not seen, are eternal.

"We testify unto you, reverend fathers, that we draw these matters
with joy out of the wells of the Saviour. And I trust we shall
continually, with you, bless the Lord, and give thanks unto the
Lord out of the wells of Israel. We trust to be merry together at
that great supper of the Lamb, whose spouse we are by faith, and
there to sing that song of everlasting Hallelujah, Amen. Yea, come
Lord Jesus! The grace of our Lord Jesus Christ be with you. Amen."

Another letter written to his wife, wherein is to be seen how this
worthy warrior prepared himself, even as it were against himself,
to the appointed fight, and to keep his standing in Christ's camp.

"Grace and comfort in Christ Jesus, our only comfort in all
extreme assaults, Amen.

"Fain would this flesh make strange of that which the spirit doth
embrace. O Lord! how loth is this loitering sluggard to pass forth
in God's path! It phantasieth forsooth much fear of fray-bugs: and
were it not for the force of faith which pulleth it forward by the
rein of God's most sweet promise, and of hope which pricketh on
behind, great adventure there were of fainting by the way. But
blessed, and everlastingly blessed, be that heavenly Father of
ours, who, in his Christ, our sufficient Saviour, hath vouchsafed
so to shine in our hearts, that he giveth us the light of the
knowledge of the glory of God in the face of Jesus Christ: and
having this treasure in our earthen vessels, that the excellency
of the power might be God's, and not ours, we are (according to
his own good will) troubled on every side, yet are we not without
shift; we are in poverty, but yet not without that is sufficient;
we suffer persecution, but are not forsaken therein; we are cast
down, nevertheless we perish not; we bear in the body the dying of
the Lord Jesus, that the life of Jesus might also appear in our
body. Wherefore, by the grace of our Christ, we shall not be
wearied, neither be dismayed by this our probation through the
fire of affliction, as though some strange thing had happened unto
us: but by his power we shall rejoice, inasmuch as we are
partakers of Christ's passion, that when he doth appear, we may be
merry and glad, knowing that our tribulation, which is momentary
and light, prepareth an exceeding and eternal weight of glory unto
us, while we look not on the things which are seen, but on the
things which are not seen. They that sow in tears, shall reap in
joy. For he that goeth on his way weeping, and scattering his good
seed, shall doubtless come again with joy, and bring his whole
sheaves with him. Then, then, shall the Lord wipe away all tears
from our eyes. Then, then, shall be brought to pass that saying
which is written, Death is swallowed up in victory. Death, where
is thy sting? Hell, where is thy victory? Yea, thanks be to God,
which hath given us victory through our Lord Jesus Christ, Amen.

"In the mean season it remaineth for us to follow St. Peter's
bidding: Let them, saith he, that are troubled according to the
will of God, commit their souls to him with well doing, as a
faithful Creator and Maker. He is our Maker; we are his handiwork
and creatures, whom now, when he hath made, he doth not leave and
forsake, as the shipwright doth the ship; leaving it at all
adventures to be tossed in the tempest; but he comforteth us his
creatures. And in him we live, move, and have our being. Yea, not
only that, but now that he hath in his dear Christ repaired us,
being before utterly decayed, and redeemed us, purging us unto
himself as a peculiar people by the blood of his Son, he hath put
on a most tender good-will and fatherly affection towards us,
never to forget us: unto whom by such promises he hath plighted
such faith, that though it were possible that the mother could
forget her infant, and not be tender-hearted to the child of her
womb, yet may not it be, that his faithful believers should be
forgotten of him. He biddeth us to cast our care on him, and
saith, that assuredly he careth for us. And what though for a
season he both suffer us to be turmoiled in the troublous tempests
of temptation, and seemeth, as in much anger, to have given us
over and forgotten us? Let not us, for all that, leave off to put
our trust in him; but let us, with godly Job, conclude in
ourselves and say, Even though he kill me, yet will I put my trust
in him. Let us, with the blessed Abraham, in hope, even contrary
to hope, by belief lean unto that our loving Lord, who, though for
our probation he suffereth us to be afflicted, yet will he not be
always chiding, neither keepeth he his anger for ever: for he
knoweth whereof we be made; he remembereth that we are but dust.
Wherefore, look how high the heaven is in comparison of the earth:
so great is his mercy towards them which fear him. Look how wide
the east is from the west: so far hath he set our sins from us.
Yea, like as a father pitieth his own children, even so is the
Lord merciful unto them that fear him. Oh what great cause of
rejoicing have we in our most gracious God! We cannot but burst
forth in the praising of such a bountiful Benefactor, and say with
the same psalmist, Praise the Lord, O my soul! and all that is
within me, praise his holy name. Praise the Lord, O my soul! and
forget not all his benefits.

"Dear wife, riches I have none to leave behind me, wherewith to
endow you after the worldly manner: but that treasure of tasting
how sweet Christ is unto hungry consciences, (whereof, I thank my
Christ, I do feel part, and would feel more,) that I bequeath unto
you, and to the rest of my beloved in Christ, to retain the same
in sense of heart always. Pray, pray. I am merry, and I trust I
shall be merry, maugre the teeth of all the devils in hell. I
utterly refuse myself, and resign myself unto my Christ, in whom I
know I shall be strong, as he seeth needful. Pray, pray, pray!

"LAURENCE SAUNDERS."

He wrote many other letters, full of godly instruction and
consolation, which cannot all in such large sort be added, as I
have done these; therefore thou shalt now, good reader, be content
with some such short things as are gathered out of his writings.
Being in prison he was, to his fellow-prisoners, a profitable
prisoner, to whom, as he faithfully disposed the bread of life, so
left he record thereof in this English metre following.

"The grace of God declared is, in Christ, his Son most dear,
And teacheth us, in holiness, to live in his true fear;
Whoso then, in that heavenly birth, a Child is rightly born,
His Father's will he followeth, and thereunto is sworn.

"Children, of love, their father's will do lovingly embrace;
Servants, of fear, their mater's will to do, do somewhat pass:
To children and to servaots both, the rod doth ofttimes reach;
The children and the servants both, the rod doth penance teach.

"All ye, therefore, which in this place in strait bondage now be,
Be servants unto righteousness, from sin be loose and free;
Be mindful of all duty, due unto the Lord above,
Be thankful for his benefits, the pledges of his love.
Consider with yourselves, I say, to sanctify the Lord,
In every place, and that alway, by thought, deed, and by word.

"LAURENCE SAUNDERS."

Of the communion of saints, the true taste whereof he learned and
felt even in prison, thus he wrote in a letter which he sent to a
gentlewoman, speaking of such friendship as she had showed unto
him.

"Herein do I take occasion of much rejoicing in our gracious God
and heavenly Father; who, as he hath in his unmeasurable mercies,
by faith, hand-fasted us his chosen children unto his dear Son our
Christ, as the spiritual espouse of such a heavenly Husband, so he
linketh us by love one to another; being by that bond compacted
together, with such charitable readiness to do good one to
another, that, first, to the glory of God and his Christ; then, to
our own joying in the testimony of a good conscience; last of all,
to the stopping of the mouths and confounding of our adversaries,
we bear that badge, as the right espouse of Christ, which he
himself noteth in this saying, Herein shall all men know that ye
are my disciples, if ye love one another. Then, further, by this
bond of mutual love, is set forth the fatherly providence of God
towards us his children; that, though it be he that careth for us,
in whom we live, move, and have our being, who feedeth all flesh
with bodily sustenance, yet hath he appointed us, in these present
necessities, to stand in his stead one unto another; wherein is
not only set forth our dignity, but also that unspeakable accord
and unity among us, the many members of this mystical body. And
though that, either for lack of ability, or else for distance of
place, power and opportunity of present helping one another by
bodily presence do fail, yet wonderful is the working of God's
children through the Spirit of prayer, as thereby they fetch all
heavenly influence from Christ their celestial Head, by his Spirit
to be measured severally as may serve to the maintenance of the
whole body. Thus doth our faithful prayer one for another, scatter
God's bountiful blessings, both ghostly and bodily, when ordinary
ability lacketh, and the arm cannot reach such God's riches," &c.

A letter, of true taste of God's love by faith with the fruits
thereof.

"The love of our most gracious God and heavenly Father, bestowed
upon us in the merits of his Christ our Saviour, who may, by
conceit of mind, comprehend? passing indeed all understanding!
Much less can the same by any means be expressly uttered. And, as
such heavenly blessings, which, by faith, we fetch from above, be
inexplicable, so, hard it is to utter (when the faithful are set
on fire by love) their readiness to reach forth by charity, to
scatter and give, as by faith they have received. But, alas, we
carry this treasure in earthly vessels. Many times faith is
feeble, and love loseth her fervour: pray we, therefore, Lord,
increase our faith, and love forthwith will be on fire. And
immortal thanks be given unto our God, who, in our Christ, hath
bestowed upon us the first-fruits of his Spirit, which crieth in
our hearts, Abba, Father. And, as St. Paul saith, Seeing we have
the same Spirit of faith, according as it is written, I believed,
and therefore have I spoken, we also believe, and therefore we
speak; yea, God knoweth, this Spirit putteth us in mind to speak,
but in attempting thereof we are driven to say with Moses, O Lord!
I am slow-mouthed; and with Jeremiah, O Lord! I cannot speak," &c.

In this letter he doth, with most tender affection, commend his
wife and child to the Christian care of that same his dear friend
to whom he did write; which doth declare, that, as he had learned
to forsake both wife, child, and life, for Christ's sake, so did
he thereby retain that godly care over them which becometh a true
Christian.

This affection is most lively set forth in another letter, which
he did write to his wife; in which (after he had admonished her
that she should not resort much to the prison where he was, for
danger of trouble that might ensue) he saith:

"You shall, I think, shortly come far enough into danger, by
keeping of faith and a good conscience; which, dear wife, I trust
you do not slack to make reckoning and account upon, by exercising
your inward man in the meditation of God's most holy word, which
is the sustenance of the soul; and also by going yourself to
humble prayer: for these two things be the very means by which the
members of Christ are made daily more meet to inherit his kingdom.
Wherefore do this, dear wife, in earnest, without leaving off, and
so shall we two, with our Christ and all his chosen children,
enjoy the merry world in that everlasting immortality; whereas,
here, will nothing else be found but extreme misery, even of them
which most greedily seek this worldly wealth; and so, if we two
continue God's children grafted into our Christ, the same God's
blessing which we receive, shall also settle upon our Samuel.
Though we do shortly depart hence, and leave the poor infant (as
it seemeth) at all adventures, yet shall he have our gracious God
to be his God: for so hath He said which cannot lie, I will be thy
God and the God of thy seed. Yea, if you, being called of God to
do his will, either to die for the confession of Christ, or to do
any work of obedience, should be compelled to leave him in the
wild wilderness, destitute of all help, that God which heard the
cry of that poor little infant of Hagar, Sarah's handmaid, and did
succour it, will do the like to this our child, and to the child
of any other which feareth God and putteth his trust in him. If we
lack faith to believe this, (as many times we do indeed,) let us
call for it, and we shall have both the increase of it, and of any
other, good grace needful for us. Be merry in God, dear wife, for
I am very merry. O Lord! what great cause have we for rejoicing,
when we think upon that kingdom which God vouchsafeth, for his
Christ's sake, freely to give unto us, forsaking ourselves and
following him. Dear wife, this is truly to follow him, even to
take up our cross and follow him. Then, as we suffer with him, so
shall we reign with him everlastingly. Amen; shortly, shortly,"
&c.

To the commendation of a true fatherly affection doth this also
make not a little.

As the said Master Saunders was in prison, strait charge was given
to the keeper that no person should speak with him. His wife yet
came to the prison-gate with her young child in her arms, to visit
her husband. The keeper, though for his charge he durst not suffer
her to come into the prison, yet did he take the little babe out
of her arms, and brought him unto his father. Laurence Saunders
seeing him, rejoiced greatly, saying, that he rejoiced more to
have such a boy, than he should if two thousand pounds were given
him. And unto the standers-by, which praised the goodliness of the
child, he said, "What man, fearing God, would not lose this life
present, rather than, by prolonging it here, he should adjudge
this boy to be a bastard, his wife a whore, and himself a
whoremonger? Yea, if there were no other cause, for which a man of
my estate should lose his life, yet who would not give it, to
avouch this child to be legitimate, and his marriage to be lawful
and holy?"

I do, good reader, recite this saying, not only to let thee see
what be thought of priests' marriage; but chiefly to let all
married couples and parents learn to bear in their bosom true
affections -- natural, but yet seasoned with the true salt of the
Spirit -- unfeignedly and thoroughly mortified to do the natural
works and offices of married couples and parents, so long as with
their doing they may keep Christ with a free confessing faith in a
conscience unsoiled. Otherwise, both they and their own lives are
so to be forsaken, as Christ required them to be denied, and given
in his cause.

And now to come to the examination of this good man: after that
the bishops had kept him one whole year and a quarter in prison,
at the length they called him, as they did the rest of his
fellows, openly to be examined. Of the which his first examination
the effect and purport thus followeth.

"Praised be our gracious God who preserveth his from evil, and
doth give them grace to avoid all such offences as might hinder
his honour, or hurt his church, Amen.

"Being convented before the queen's most honourable council,
sundry bishops being present, the lord chancellor began to speak
in such form as followeth

Lord Chancellor.--"It is not unknown, that you have been a
prisoner for such abominable heresies and false doctrine as hath
been sown by you; and now it is thought good that mercy be showed
to such as seek for it. Wherefore if now you will show yourself
conformable, and come home again, mercy is ready. We must say,
that we have fallen in manner all; but now we be risen again, and
returned to the catholic church: you must rise with us, and come
home unto it.--vGive us forthwith a direct answer."

Saunders.--"My Lord, and my Lords all, may it please your Honours
to give me leave to answer with deliberation."

L. Chan.--"Leave off your painting and pride of speech: for such
is the fashion of you all, to please yourselves in your glorious
words. Answer yea, or nay."

Saunders.--"My Lord, it is no time for me now to paint: and as for
pride, there is no great cause why it should be in me. My
learning, I confess, to be but small; and as for riches or worldly
wealth, I have none at all. Notwithstanding, it standeth me in
hand to answer to your demand circumspectly, considering that one
of these two extreme perils is like to fall upon me: the losing of
a good conscience, or the losing of this my body and life. And I
tell you truth, I love both life and liberty, if I could enjoy
them without the hurt of my conscience."

L. Chan.--"Conscience! you have none at all, but pride and
arrogancy, dividing yourselves by singularity from the church."

Saunders.--"The Lord is the knower of all men's consciences. And
whereas your Lordship layeth to my charge this dividing myself
from the church, (as you do mean, and is now among you concluded
upon, and I do understand,) I do assure you, that I live in the
faith wherein I have been brought up since I was fourteen years
old: being taught that the power of the bishop of Rome is but
usurped, with many other abuses springing thereof. Yea, this I
have received even at your hands that are here present, as a thing
agreed upon by the catholic church and public authority."

L. Chan.--"Yea, marry; but, I pray you, have you received by
consent and authority all your heresies of the blessed sacrament
of the altar?"

Saunders.--"My Lord, it is less offence to cut off an arm, hand,
or joint of a man, than to cut off the head: for the man may live,
though he do lack an arm, hand, or joint; and so he cannot without
his head. But you, all the whole sort of you, have agreed to cut
off the supremacy of the bishop of Rome, whom now you will have to
be the head of your church again."

Bishop of London.--"And if it like your Lordship, I have his hand
against the blessed sacrament. How say you to that?"

Saunders.--"What I have written, that I have written; and further
I will not accuse myself. Nothing have you to burden me withal, 
for breaking of your laws since they were in force."

L. Chan.--"Well, you be obstinate, and refuse liberty."

Saunders.--"My Lord, I may not buy liberty at such a price: but I
beseech your Honours to be means to the queen's Majesty for such a
pardon for us, that we may live and keep our consciences
unclogged, and we shall live as most obedient subjects. Otherwise,
I must say for myself, that by God's grace I will abide the most
extremity that man may do against me, rather than to do against my
conscience."

L. Chan.--"Ah sirrah! you will live as you list. The Donatists did
desire to live in singularity; but indeed they were not meet to
live on earth.-- No more be you, and that shall you understand
within these seven days; and therefore away with him!"

Saunders.--"Welcome be it, whatsoever the will of God shall be,
either life or death. And I tell you truly, I have learned to die.
But I exhort you to beware of shedding of innocent blood. Truly it
will cry. The Spirit of God rest upon all your Honours! Amen."--
This is the sum and form of my first examination. Pray, &c.

This examination being ended, the officers led him out of the
place, and so stayed until the rest of his fellows were likewise
handled, that they might have them all together to prison.
Laurence Saunders, standing among the officers, seeing there a
great multitude of people, opened his mouth and spake freely,
warning them all of that, which, by their falling from Christ to
antichrist, they did deserve; and therefore exhorting them by
repentance to rise again, and to embrace Christ with stronger
faith, to confess him to the end, in the defiance of antichrist,
sin, death, and the devil: so should they retain the Lord's favour
and blessing.

The copies of his other examination and excommunication came to
the hands of such as do keep them still in secret: but in them, as
he defended Christ's cause stoutly, so warned he the pharisaical
bishops and papists of their hypocrisy and tyranny freely, and
cleared himself of their unjust quarrellings truly. After he was
excommunicate and delivered to the secular power, he was brought
by the sheriff of London to the prison called the Compter, in his
own parish in Bread Street; whereat he rejoiced greatly, both
because he found there a fellow prisoner, Master Cardmaker, with
whom he had Christian and comfortable conference, and also because
out of prison, as before out of a pulpit, he might preach to his
parishioners; as by his letter hereafter shall be declared.

The fourth day of February, the bishop of London did come to the
prison, where he was, to degrade him; which when he had done,
Laurence Saunders said to him, "I thank God, I am none of your
church."

The day following in the morning, the sheriff of London delivered
him to certain of the queen's guard, which were appointed to carry
him to the city of Coventry, there to be burned. The first night
they came to St. Alban's, where Master Grimoald (a man who had
more store of good gifts than of great constancy) did speak with
him.

After Master Saunders had given him a lesson meet for his
lightness, he took a cup in his hand, and asked him if he would
pledge him of that cup, of which he would begin to him. Grimoald,
by his shrugging and shrinking showing what he was, said, "Of that
cup which is in your hand, I will pledge you; but of that other
which you mean, I will not promise you." "Well," said Master
Saunders, "my dear Lord Jesus Christ hath begun to me of a more
bitter cup than mine shall be; and shall I not pledge my most
sweet Saviour? Yes, I hope." After they were come to Coventry, the
same night a poor shoemaker, which was wont to serve him of shoes,
came to him after this manner, and said, "O my good master! God
strengthen and comfort you." "Gra-mercies good shoemaker," quoth
Master Saunders, "and I pray thee to pray for me; for I am the
unmeetest man for this high office, that ever was appointed to it:
but my gracious God and dear Father is able to make me strong
enough." That same night he was put into the common gaol among
other prisoners, where he slept little, but spent the night in
prayer, and instructing of others.

The next day, which was the eighth of February, he was led to the
place of execntion in the park without the city, going in an old
gown and a shirt, barefooted, and ofttimes fell flat on the
ground, and prayed. When he was come nigh to the place, the
officer appointed to see the execution done, said to Master
Saunders, that he was one of them which marred the queen's realm
with false doctrine and heresy, "wherefore thou hast deserved
death," quoth he; "but yet, if thou wilt revoke thine heresies,
the queen hath pardoned thee: if not, yonder fire is prepared for
thee." To whom Master Saunders answered, "It is not I, nor my
fellow preachers of God's truth, that have hurt the queen's realm,
but it is yourself, and such as you are,which have always resisted
God's holy word; it is you which have and do mar the queen's
realm. I do hold no heresies; but the doctrine of God, the blessed
gospel of Christ, that hold I; that believe I; that have I taught;
and that will I never revoke." With that, this tormentor cried,
"Away with him." And away from him went Master Saunders with a
merry courage towards the fire. He fell to the ground, and prayed:
he rose up again, and took the stake to which he should be chained
in his arms, and kissed it, saying, "Welcome the cross of Christ!
welcome everlasting life!" and being fastened to the stake, and
fire put to him, full sweetly he slept in the Lord.
Illustration: Laurence Saunders burnt at the stake

And thus have ye the full history of Laurence Saunders, whom I may
well compare to St. Laurence, or any other of the old martyrs of
Christ's church; both for the fervent zeal of the truth and gospel
of Christ, and the most constant patience in his suffering, as
also for the cruel torments that he, in his patient body, did
sustain in the flame of fire. For so his cruel enemies handled
him, that they burned him with green wood, and other smothering,
rather than burning fuel, which put him to much more pain, but
that the grace and most plentiful consolation of Christ, who never
forsaketh his servants, and gave strength to St. Laurence, gave
also patience to this Laurence, above all that his torments could
work against; which well appeared by his quiet standing, and sweet
sleeping in the fire, as is above declared.

And to the intent to give the reader to understand the better what
the grace of Christ worketh in his servants; and again, how feeble
and weak man is of himself without this grace given from above,
though he seem otherwise never so stout in himself; here,
therefore, have we added to the aforesaid story of Laurence
Saunders, the communication which in the beginning of his trouble
was between him and Dr. Pendleton, by the example whereof, such as
stand, may learn to understand to take heed with due fear, and not
to brag; to lean to the grace of the Lord, and not to presume in
themselves.

A certain communication between Laurence Saunders and Dr.
Pendleton, in the beginning of Queen Mary's time.

AT the change of religion in this realm, and the beginning of
Queen Mary's reign, Dr. Pendleton and Master Saunders, men known
to the world not only to be learned, but also earnest preachers of
God's word in the time of blessed King Edward, met together in the
country, where, by occasion, they were at that time, and, as the
case required, (by reason of the persecution that was then at
hand,) fell to debate what was best for them to do in so dangerous
a season. Whereupon Master Saunders, whether through very frailty
of his weak flesh that was loth to taste the bitter cup, though
his spirit were ready thereunto; or whether it were upon the
mistrust of his own strength, that he might receive the greater
power from above; or whether it were not for any one of the said
causes alone, but for both together, or such like; seemed so
fearful and feeble-spirited, that he showed himself, in
appearance, like either to fall quite from God and his word, which
he had taught, or at least to betake him to his heels, and to fly
the land, rather than to stick to his profession, and abide by his
tackle: so as Dr. Pendleton (who on the contrary side appeared not
so big of body, but as bold in courage; nor so earnest before in
pulpit, but as ready now to seal the same with his blood) took
upon him to comfort Master Saunders all that he might; admonishing
him, as he could do it very well, not to forsake cowardly his
flock when he had most need to defend them from the wolf; neither,
having put his hand to God's plough, to start now aside and give
it over; nor yet, (that is worst of all,) having once forsaken
antichrist, to fall either himself, or suffer others, by his
example, to return to their vomit again.

After which and such-like persuasions bidding him be of good
comfort, and to take a good heart unto him, "What, man!" quoth he,
"there is a great deal more cause in me to be afraid than in you;
forasmuch as you see, I carry a greater mass , of flesh upon my
back than you do, and being so laden with a heavier lump of this
vile carcass, ought therefore of nature to be more frail than you;
and yet," said he, "I will see the uttermost drop of this grease
of mine molten away, and the last gobbet of this pampered flesh
consumed to ashes, before I will forsake God and his truth."
Whereunto the other, answering but little, and wishing that
Almighty God would give him more strength than he presently felt
in himself, acknowledging his own weakness, consented
notwithstanding, though it were somewhat faintly, to join with him
in the profession of the gospel, and so to go up to London, and
set forth the same: whereupon they gave each other their hands.

Now when they were come to London, oh what a great change was
there between these two persons! The poor, feeble, faint-hearted
Saunders, by the goodness of Almighty God taking heart of grace to
him, seeking the same in humility, boldly and stoutly confirmed
his flock out of the pulpit, where his charge lay, mightily
beating down antichrist, and lustily preaching Christ his Master;
for the which he afterward suffered most willingly, as is before
declared. Whereas on the other side, Pendleton the proud (who, as
it appeared by the sequel, had been more stout in words than
constant in deeds, and a greater bragger than a good warrior)
followed Peter so justly in cracks, howsoever he did in
repentance, (which God only knoweth,) that he came not so soon to
London but he changed his tippet, and played the apostatate,
preaching, instead of sound doctrine, nothing almost but errors
and lies, advancing antichrist, and overthrowing poor Christ with
all his main: so his former boldness came to nothing, unless it
were a contrary key, becoming of a faithful pastor a false
runagate, and of a true preacher a sworn enemy to God's
everlasting testament; to the great offence of his brethren, the
hurt of his flock, and the utter undoing, without God's greater
mercy, of his own soul. Wherein are specially to be considered the
deep and marvellous judgments of God, who, as he can and doth make
strong whom it pleaseth him, when he seeth his time, and most
commonly such as appear most feeble; even so, contrariwise,
throweth he down others, seem they never so stout, stand they
never so much in their own conceits. Wherefore, let him that
standeth take heed he fall not; and let us pray continually to
Almighty God, though we have faith, that he will help and increase
our faith, that in him it may be made strong, which of itself is
so weak, that it is soon overthrown.

This blessed man of God, enduring long time in prison, did not
pass all this time in unfruitful idleness, but still, from time to
time, did visit his friends, (as is said,) and especially his
wife, with many letters full of godly instruction and consolation.
All which letters it shall not he greatly needful here to insert;
partly because they are to be found in The Book of Letters, partly
because we intend also (if God will) to prosecute the same
hereafter more at large. In the mean time it shall not be out of
place here presently to comprehend certain of them, as in order
followeth.

A letter sent to Master Ferrar, bishop of St. David's, Doctor
Taylor, Master Bradford, and Master Philpot.

"Grace, mercy, and peace in Jesus Christ our Lord, &c. Good
fathers, and dear brethren, be thankful unto our most gracious
God, which hath preserved us, and shall, I doubt not, from
blaspheming his blessed name: yea, not only that, but also out of
the mouths of very babes and sucklings shall be set forth his
praise. They offer us, forsooth, our liberty and pardon, so that
we will rise with them into that faith, which we with them were
fallen from. Yea, or no, must be answered in haste. They will not
admit any needful circumstances, but all (as heretofore) most
detestable and abominable. Rise with them we must unto the unity.
A pardon, say I, of me must not so dearly be purchased. A pardon I
desire, to live with an unclogged conscience. 'The Donatists,' say
they, 'sought for such singularity; but they were not meet to live
in a commonwealth -- no more be you, as you shall shortly
understand. Wherefore away with him.' (Yea, the time was named --
within this seven-night.) There be twelve hours in the day. Death
shall be welcome,' said I, 'as being looked for long since: and
yet do justice ye were best; for Abel's blood cried, ye wot what.
The Spirit of God be upon you, and God save your Honours.' Thus
departed I from them. Pray, pray. Ah, ah! 'I am a child, I cannot
speak.' My brother P. shall show you more herein. By him send me
word what you have done. Fare ye well, and pray, pray. I would
gladly meet with my good brother Bradford on the backside, about
eleven of the clock. Before that time I cannot start out, we have
such out-walkers but then will they be at dinner.

"Yours, as you know,

LAURENCE SAUNDERS."

A letter which Laurence Saunders did write to his wife, and others
of the faithful flock, after his condemnation to the fire; written
the last of January, A. D. 1555, out of the Compter in Bread
Street.

"The grace of Christ, with the consolation of the Holy Ghost, to
the keeping of faith and a good conscience, confirm and keep you
for ever vessels to God's glory. Amen.

"Oh! what worthy thanks can be given to our gracious God for his
unmeasurable mercies plentifully poured upon us? And I, most
unworthy wretch, cannot but pour forth at this present, even from
the bottom of my heart, the bewailing of my great ingratitude and
unkindness towards so gracious and good a God and loving Father. I
beseech you all, as for my other many sins, so specially for that
sin of my unthankfulness, crave pardon for me in your earnest
prayers, commending me to God's great mercies in Christ.

"To number these mercies in particular, were to number the drops
of water which are in the sea, the sands on the shore, the stars
in the sky. O my dear wife, and ye the rest of my friends, rejoice
with me, I say, rejoice with thanksgiving, for this my present
promotion, in that I am made worthy to magnify my God, not only in
my life, by my slow mouth and uncircumcised lips, bearing witness
unto his truth, but also by my blood to seal the same, to the
glory of my God, and confirming of his true church: and as yet I
testify unto you, that the comfort of my sweet Christ doth drive
from my fantasy the fear of death. But if my dear Husband Christ
doth, for my trial, leave me alone a little to myself, alas, I
know in what case I shall be then: but if, for my proof, he do so,
yet I am sure he will not be long or far from me. Though he stand
behind the wall, and hide himself, (as Solomon saith in his
mystical ballet,) yet will he peep in by a crevice to see how I
do. He is a very tender-hearted Joseph. Though he speak roughly to
his brethren, and handle them hardly, yea, threaten grievous
bondage to his best-beloved brother Benjamin, yet can he not
contain himself from weeping with us and upon us, with falling on
our necks, and sweetly kissing us. Such, such a brother is our
Christ unto us all. Wherefore hasten to go unto him, as Jacob did
with his sons and family, leaving their country and acquaintance.
Yea, this our Joseph hath obtained for us, that Pharaoh the
infidel shall minister unto us chariots, wherein at ease we may be
carried, to come unto him; as we have experience how our very
adversaries do help us unto our everlasting bliss by their speedy
despatch, yea, and how all things have been helpings hereunto,
blessed be our God! Be not afraid of fray-bugs which lie in the
way. Fear rather the everlasting fire: fear the serpent which hath
that deadly sting, of which by bodily death they shall be brought
to taste, which are not grafted in Christ, wanting faith and a
good conscience; and so are not acquainted with Christ the killer
of death. But oh, my dear wife and friends! we, we whom God hath
delivered from the power of darkness, and hath translated us into
the kingdom of his dear Son, by putting off the old man, and by
faith putting on the new, even our Lord Jesus Christ, his wisdom,
holiness, righteousness, and redemption; we, I say, have to
triumph against the terrible spiteful serpent the devil, sin,
hell, death, and damnation. For Christ, our brazen serpent, hath
pulled away the sting of this serpent, so that now we may boldly,
in beholding it spoiled of its sting, triumph; and with our
Christ, and all his elect, say, Death, where is thy sting? Hell,
where is thy victory? Thanks be to God, who hath given (us) the
victory, through our Lord Jesus Christ!

"Wherefore be merry, my dear wife, and all my dear fellow heirs of
the everlasting kingdom, always remember the Lord. Rejoice in
hope, be patient in tribulation, continue in prayer; and pray for
us now appointed to the slaughter, that we may he unto our
heavenly Father a fat offering, and an acceptable sacrifice. I may
hardly write to you: wherefore let these few words be a witness of
my commendations to you and all them which loye us in the faith;
and namely, unto my flock, among whom I am resident, by God's
providence, but as a prisoner.

"And although I am not so among them, as I have been, to preach to
them out of a pulpit, yet doth God now preach unto them by me, by
this my imprisonment and captivity which now I suffer among them
for Christ's gospel's sake; bidding them to beware of the Romish
antichristian religion and kingdom; requiring and charging them to
abide in the truth of Christ, which is shortly to be sealed with
the blood of their pastor, who, though he be unworthy of such a
ministry, yet Christ their high Pastor is to be regarded, whose
truth hath been taught them by me, is witnessed by my chains, and
shall be by my death, through the power of that high Pastor.

"Be not careful, good wife; cast your care upon the Lord, and
commend me unto him in repentant prayer, as I do you and our
Samuel; whom, even at the stake, I will offer as myself unto God.
Fare ye well all in Christ, in hope to be joined with you in joy
everlasting: this hope is put up in my bosom.-- Amen, Amen, Amen!
Pray, pray!"

Another letter, to Mrs. Lucy Harrington, a godly gentlewoman, and
friendly to him in his troubles.

"Your most gentle commendations, whereof this messenger made
remembrance unto me, was for two causes very comfortable: first,
for that hereby I understood of the state of your health and
bodily welfare, for the which I give thanks unto God, who grant
the long continuance thereof to his honour and fatherly good will;
whereunto I will daily say, Amen! And further, I was refreshed by
the expressing of your mindful friendship towards me far unworthy
thereof. Wherein I take occasion of much rejoicing in our so
gracious a God and merciful Father, who, as he hath in his
immeasurable mercy, by faith, hand-fasted us his chosen children
unto his dear Son our Christ, as the spiritual spouse of such a
heavenly Husband; so he linketh us by love one unto another, being
by that bond compact together with charitable readiness to do good
one to another: so that first to the glory of our God and his
Christ, then to our own joining in the testimony of a good
conscience, and, last of all, to the stopping of the mouths and
confusion of our adversaries, we bear the badge, as the right
spouse of our Christ, which he himself noted in this saying:
Herein shall all men know that ye be my disciples, if ye love one
another. Then further, by this bond of mutual love is set forth
the fatherly providence of God towards us his children; that
though it be he that careth for us -- in whom we live, move, and
be -- who feedeth all flesh with bodily sustenance -- yet hath he
appointed us, in these present necessities, to stand in his stead
one unto another. Wherein is not only set forth our dignity, but
also that unspeakable accord and unity among us, the many members
of his mystical body. And though that either for lack of ability,
or else through distance of place, power and opportunity of
helping one another do fail; yet wonderful is the working of God's
children through the Spirit of prayer, as whereby they fetch all
heavenly influence from Christ their celestial Head by his Spirit,
to be measured severally, as may serve to the maintenance of the
whole body.

"Thus doth our faithful prayer, which we make one for another,
distribute and scatter God's bountiful blessings, both ghostly and
bodily, when ordinary ability lacketh, and when the arm may not
reach forth such God's riches. According hereunto I well perceive
and understand your readiness to do good unto all; and especially
I have experience of your ready good-will towards me, in your
hearty desire to stretch out your helping hand to relieve my lack:
and of your help to be extended to me in the other spiritual sort,
by your good prayer, I doubt not; as I also therein assure you of
my help, being all that I may do, and yet the same not so much as
I would do.

"My need concerning bodily necessaries is as yet furnished by
God's provision, so that I am not driven to any extremity,
wherefore to be burdenous to you, as your gentle benevolence
provoketh me: the Lord reward you there-for! If God make me worthy
to be his witness at this present, in giving this corruptible body
to burn for the testimony of his truth, it is enough for me to say
to you, that I have a poor wife and child, whom I love in the
Lord, and whom I know, for my sake, you will tender when I am
departed hence," &c.

Another letter to Mistress Lucy Harrington.

"Grace and mercy, &c. It happeneth oftentimes that abundance of
matter, bringing with it much vehemency of friendly affection,
maketh men dumb; and even then chiefly, when there is most eager
purpose of speaking, silence doth suppress, and causeth the party
so affected imperfectly to express that he goeth about to utter.
Such impediment by much matter, mingled with fervency of
affection, feel I sometimes in myself, letting the utterance,
either by tongue or writing, of the abundance of the heart. The
love of our most gracious God and heavenly Father, bestowed upon
us in the merits of Christ our Saviour, who may, by conceit of
mind, comprehend? passing indeed all understanding! much less may
the same by any means be expressly uttered. And as such heavenly
blessings, which by faith we fetch from above, be inexplicable, so
is it hard to utter, when the faithful are set on fire by love,
their readiness to reach forth and to give by charity, as by faith
they have received. But (alas!) we carry this treasure in earthen
vessels. Many times faith is feeble, and then love loseth her
fervour. Pray we therefore, Lord, increase our faith, and love
forthwith will be on fire. And immortal thanks be given unto our
God, who in our Christ hath bestowed upon us the first-fruits of
his Spirit, who crieth in our hearts, Abba, Father. And (as Paul
saith) Seeing we have the same Spirit of faith, according as it is
written; I believed, and therefore I have spoken: we also believe,
and therefore we speak. Yea, God knoweth, this Spirit putteth in
us a mind to speak; but in attempting thereof we are driven with
Moses to say, O Lord! I am slow-mouthed, and of uncircumcised
lips: and with Jeremiah, O Lord, I cannot speak.

"Albeit that this infancy restraineth the opening of such
abundance of heart in my tender Christian duty to be declared
towards you, yet I beseech you, let this be settled in your
understanding; that, as St. Paul expresseth unto his Corinthians,
that they were in his heart either to live or to die, with many
other such sayings uttered unto them and the Galatians, expressing
his vehement affection towards them: so, in some part, I would be
like affected towards all God's children, and especially towards
you whom I know in Christ, and to whom I will not say how much I
am indebted. I thank you for your great friendship and tender
good-will towards my wife: yea, that good gracious God recompense
you, which may worthily with the more countervail the same, and
fulfil that which lacketh of thankful duty in us. And because of
that which heretofore I have conceived of you, and of your more
than natural love towards me and mine; I make myself thus bold to
lay this burden upon you, even the care and charge of my said poor
wife; I mean, to be unto her a mother and mistress, to rule and
direct her by your discreet counsel. I know she conceiveth of you
the same that I do, and is thankful unto God with me for such a
friend; and therefore I beseech you, even for Christ's sake, put
never from you this friendly charge over her, whether I live
longer, or shortly depart. But to charge you otherwise, thanks be
to God, neither I, neither she, have any such extreme need: if we
had, I would be as bold with you as with mine own mother. I
beseech you give my hearty salutations unto Master Fitz-Williams,
and my good lady; with thanks also for my poor wife and child. The
Lord recompense them!

"LAURENCE SAUNDERS."

Furthermore, as touching his fatherly care and affection to his
wife and his little child, the same is lively set forth in another
letter which he did write to his wife; wherein he admonished her
that she would not resort much to the prison where he was, for
danger of trouble that might ensue; the tenor of whose letter here
followeth:

"Grace and comfort, &c.-- Wife, you shall do best not to come
often unto the grate where the porter may see you. Put not
yourself in danger where it needs not. You shall, I think, shortly
come far enough into danger by keeping faith and a good
conscience; which, dear wife, I trust you do not slack to make
reckoning and account upon, by exercising your inward man in
meditation of God's most holy word, being the sustenance of the
soul, and also by giving yourself to humble prayer: for these two
things be the very means how to be made members of our Christ,
meet to inherit his kingdom.

"Do this, dear wife, in earnest, and not leaving off; and so we
two shall, with our Christ and all his chosen children, enjoy the
merry world in that everlasting immortality; whereas, here will
nothing else be found but extreme misery, even of them which most
greedily seek this worldly wealth. And so, if we two continue
God's children grafted in our Christ, the same God's blessing
which we receive, shall also settle upon our Samuel. Though we do
shortly depart hence, and leave the poor infant (to our seeming)
at all adventures, yet shall he have our gracious God to be his
God: for so hath he said, and he cannot lie, I will be thy God,
saith he, and the God of thy seed. Yea, it you leave him in the
wilderness, destitute of all help, being called of God to do his
will, either to die for the confession of Christ, or any work of
obedience; that God which heard the cry of the little poor infant
of Hagar, Sarah's handmaiden, and did succour it, will do the like
to the child of you, or any other fearing him, and putting your
trust in him.

"And if we lack faith, as we do indeed many times, let us call for
it, and we shall have the increase both of it, and also of any
other good grace needful for us: and be merry in God, in whom also
I am very merry and joyful. O Lord, what great cause of rejoicing
have we, to think upon that kingdom, which he voucheth safe for
his Christ's sake, freely to give us, forsaking ourselves and
following him! Dear wife, this is truly to follow him; even to
take up our cross and follow him: and then, as we suffer with him,
so shall we reign with him everlastingly, shortly. Amen."

Another letter to his wife, to Master Robert Harrington and Master
Hurland, and other friends.

"Grace and comfort, &c.-- Dear wife, rejoice in our gracious God,
and his and our Christ; and give thanks most humbly and heartily
to him for this day's work; that in any part I, most unworthy
wretch, should be made worthy to bear witness unto his everlasting
verity, which antichrist, with his, by main force (I perceive) and
by most impudent pride and boasting, will go about to suppress.
Remember God alway, my dear wife; and so shall God's blessing
light upon you and your Samuel. O remember always my words for
Christ's sake; be merry, and grudge not against God; and pray,
pray. We be all merry here, thanks be unto our God, who, in his
Christ, hath given us great cause to be merry; by whom he hath
prepared for us such a kingdom, and doth and will give unto us
some little taste thereof, even in this life, and to all such as
are desirous to take it. Blessed, saith our Christ, be they which
hunger and thirst after righteousness, for such shall be
satisfied. Let us go, yea, let us run, to seek such treasure, and
that with whole purpose of heart to cleave unto the Lord, to find
such riches in his heavenly word through his Spirit obtained by
prayer. My dear friends and brethren, Master Harrington and Master
Hurland, pray, pray. The spirit is ready, but the flesh is weak.
When I look upon myself, being astonished and confounded, what
have I else to say but those words of Peter, Lord, go from me; for
I am a sinful man. But then feel I that sweet comfort, The word of
the Lord is a lanthorn unto my feet, and a light unto my paths,
and this is my comfort in my trouble. Then wax I bold with the
same Peter to say, Lord, to whom shall we go? Thou hast the words
of everlasting life. This comfort have I when the giver thereof
doth give it. But I look for battles, which the root of
unfaithfulness, the which I feel in me, will most eagerly give
unto my conscience, when we come once to the combat. We be (I
ween) within the sound of the trump of our enemies. Play, ye that
be abroad, the part of Moses, praying in all places, lifting up
pure hands; and God's people shall prevail: yea, our blood shall
be their perdition who do most triumphantly spill it. And we then,
being in the hands of our God, shall shine in his kingdom, and
shall stand in great stedfastness against them which have dealt
extremely with us. And when these our enemies shall thus see us,
they shall be vexed with horrible fear, and shall wonder at the
hastiness of the sudden health; and shall say with themselves,
having inward sorrow and mourning for very anguish of mind, 'These
are they whom we sometime had in derision, and jested upon. We
fools thought their lives to be very madness, and their end to be
without honour; but lo! how they are accounted among the children
of God.'-- The blessing of God be with you all, &c.

"LAURENCE SAUNDERS."

To his wife a little before his burning.

"Grace and comfort in Christ, Amen.-- Dear wife, be merry in the
mercies of our Christ, and also ye, my dear friends. Pray, pray
for us, everybody. We be shortly to be despatched hence unto our
good Christ; Amen, Amen. Wife, I would you send me my shirt, which
you know whereunto it is consecrated. Let it be sewed down on both
the sides, and not open. O my heavenly Father, look upon me in the
face of thy Christ, or else I shall not be able to abide thy
countenance; such is my filthiness. He will do so; and therefore I
will not be afraid what sin, death, hell, and damnation, can do
against me. O wife! always remember the Lord. God bless you, yea,
he will bless thee, good wife, and thy poor boy also. Only cleave
thou unto him, and he will give thee all things. Pray, pray,
pray!"

Another letter to Masters Robert and Johan Glover, written the
same morning that he was burnt.

"Grace and consolation in our swect Saviour Christ.--O my dear
brethren, whom I love in the Lord, being loved of you also in the
Lord, be merry and rejoice for me, now ready to go up to that mine
inheritance, which I myself indeed am most unworthy of, but my
dear Christ is worthy, who hath purchased the same for me with so
dear a price. Make haste, my dear brethren, to come unto me, that
we may be merry, with that joy which no man shall take from us. O
wretched sinner that I am not thankful unto this my Father, who
hath vouched me worthy to be a vessel unto his honour! But, O
Lord, now accept my thanks, though they proceed not of a not-
enough-circumcised heart. Salute my good sisters your wives; and,
good sisters, fear the Lord. Salute all others that love us in the
truth. God's blessing be with you always, Amen. Even now towards
the offering of a burnt sacrifice. O my Christ, help, or else I
perish!

"LAURENCE SAUNDERS."

After these godly letters of Master Saunders diversely dispersed
and sent abroad to divers of the faithful congregation of Christ,
as is afore to be seen; now, in the latter end, we will adjoin two
other letters, not written by Master Saunders the martyr, but by
Master Edward Saunders the justice, his brother, sent to this our
Saunders in prison, although containing no great matter worthy to
be known, yet to this intent; that the reader may see in these two
brethren, so joined in nature, and so divided in religion, that
word of the Lord verified, truly saying, Brother shall be against
brother, &c., as by the contents of these two letters following
may appear.

A letter of Justice Saunders to his brother
Laurence.

"After my most hearty commendations: these be to ascertain you,
that I have spoken with Master Basset, who hath showed me, that
four pound (all deductions being allowed) is the whole that hath
come to his hands of the profit of the prebendary at York, the
which you shall have, although, as he thinketh, it was not due
unto you by reason of your deprivation; before, it was due. As
concerning your conscience in religion, I beseech God it may be
lightened by the Holy Ghost, and that you may also have the grace
of the Holy Ghost to follow the counsel of St. Paul to Timothy
ii., To handle rightly the word of truth; wherein you, dissenting
from many holy and catholic men, especially in the sacrament, it
maketh me in my conscience to condemn yours. For although I have
not hitherto fancied to read Peter Martyr, and other such, &c.;
yet have I had great desire to see Theophylact, and divers others
of this sort and opinion, both notable and holy fathers (if any
credit be to be given to the writings of our ancient fathers
before us): and surely the sentences and judgments of two or three
of them have more confirmed my conscience, than three hundred of
the Zuinglians, or as many of the Lutherans, can or should do.
Thus in haste, willing to relieve you, to the end you might
convert. If you shall need towards your finding, (if you shall
require it of me,) you shall unfeignedly find my money ready, as
knoweth our Lord, who send us all things good for us.-- Scribbled
this Thursday, by your brother and petitioner to God,

ED. SAUNDERS."

Another letter of Justice Saunders to his brother, wherein he
seeketh to win him to popery.

"As nature and brotherly love with godly charity require, I send
you by these letters (quantum licet) most hearty commendation;
being sorry for your fault, and your disobedient handling of
yourself towards my Lord Chancellor, who, I assure you, mindeth
your good and preservation, if you can so consider and take it. I
would be glad to know, whether you have not had with you of late
some learned men to talk with you by my Lord Chancellor's
appointment, and how you can frame yourself to reform your error
in the opinion of the most blessed, and our most comfortable,
sacrament of the altar: wherein, I assure you, I was never in all
my life better affected than I am at this present, using to my
great comfort hearing of mass, and, somewhat before the sacring
time, the meditation of St. Bernard, set forth in the third leaf
of this present book. The accustomable using whereof I am fully
professed unto, during my life, and to give more faith unto that
confession of holy Bernard, than to Luther, &c., or to Latimer,
&c.; for that the antiquity, the universality of the open church,
and the consent of all saints and doctors, do confirm the same:
ascertaining you that I have been earnestly moved in mine own
conscience these ten or twelve days past, and also between God and
myself, to move you to the same; most earnestly desiring you, and
as you tender my natural, godly, and friendly love towards you,
that you would read over this book this holy time, at my request,
although you have already seen it, and let me know wherein you
cannot satisfy your own conscience. Thus fare you well for this
time.

"By yours, from Serjeants' Inn,

ED. SAUNDERS."

$

266. JOHN HOOPER
Illustration: Portrait of John Hooper
The story, life, and martyrdom of Master John Hooper, bishop of
Worcester and Gloucester; burnt for the defence of the gospel at
Gloucester, February the ninth, A. D. 1555.

JOHN Hooper, student and graduate in the university of Oxford,
after the study of the sciences, wherein he had abundantly
profited and proceeded, through God's secret vocation was stirred
with fervent desire to the love and knowledge of the Scriptures:
in the reading and searching whereof, as there lacked in him no
diligence joined with earnest prayer; so neither wanted unto him
the grace of the Holy Ghost to satisfy his desire, and to open
unto him the light of true divinity.

Thus Master Hooper, growing more and more, by God's grace, in
ripeness of spiritual understanding, and showing withal some
sparkles of his fervent spirit, being then about the beginning of
the six articles, in the time of King Henry the Eighth, fell
eftsoons into displeasure and hatred of certain rabbins in Oxford,
who, by and by, began to stir coals against him; whereby, and
especially by the procurement of Dr. Smith, he was compelled to
void the university; and so, removing from thence, was retained in
the house of Sir Thomas Arundel, and there was his steward, till 
the time that Sir Thomas Arundel, having intelligence of his
opinions and religion, which he in no case did favour, and yet
exccedingly favouring the person and conditions of the man, found
the mcans to send him in a message to the bishop of Winchester,
writing his letter privily to the bishop, by conference of
learning to do some good upon him; but in any case requiring him
to send home his servant to him again.

Winchester, after long conference with Master Hooper four or five
days together, when he at length perceived that neither he could
do that good which he thought to him, nor that he would take any
good at his hand, according to Master Arundel's request, he sent
home his servant again; right well commending his learning and
wit, but yet bearing in his breast a grudging stomach against
Master Hooper still.

It followed not long after this, as malice is always working
mischief, that intelligence was given to Master Hooper to provide
for himself, for danger that was working against him. Whereupon
Master Hooper, leaving Master Arundel's house, and borrowing a
horse of a certain friend, (whose life he had saved a little
before from the gallows,) took his journey to the sea-side to go
to France, sending back the horse again by one, who indeed did not
deliver him to the owner. Master Hooper being at Paris, tarried
there not long, but in short time returned into England again, and
was retained of Master Sentlow, till the time that he was again
molested and laid for; whereby he was compelled, under the
pretence of being captain of a ship going to Ireland, to take the
seas. And so escaped he (although not without extreme peril of
drowning) through France, to the higher parts of Germany; where
he, entering acquaintance with the learned men, was of them
friendly and lovingly entertained, both at Basil, and especially
at Zurich, of Master Bullinger, being his singular friend. There
also he married his wife, who was a Burgonian, and applied very
studiously to the Hebrew tongue.

At length, when God saw it good to stay the bloody time of the six
articles, and to give us King Edward to reign over this realm,
with some peace and rest unto his gospel, amongst many other
English exiles who then repaired homeward, Master Hooper also,
moved in conscience, thought not to absent himself; but, seeing
such a time and occasion, offered to help forward the Lord's work,
to the uttermost of his ability. And so, coming to Master
Bullinger, and other of his acquaintance in Zurich, (as duty
required,) to give them thanks for their singular kindness and
humanity toward him manifold ways declared, with like humanity
again purposed to take his leave of them at his departing, and so
did. Unto whom Master Bullinger again (who had always a special
favour to Master Hooper) spake on this wise:

"Master Hooper," said he, "although we are sorry to part with your
company for our own cause, yet much greater causes we have to
rejoice, both for your sake, and especially for the cause of
Christ's true religion, that you shall now return, out of long
banishment, into your native country again; where not only you may
enjoy your own private liberty, but also the cause and state of
Christ's church, by you, may fare the better; as we doubt not but
it shall.

"Another cause, moreover, why we rejoice with you and for you, is
this: that you shall remove not only out of exile into liberty;
but you shall leave here a barren, a sour, and an unpleasant
country, rude and savage; and shall go into a land flowing with
milk and honey, replenished with all pleasure and fertility.
Notwithstanding, with this our rejoicing one fear and care we
have, lest you, being absent, and so far distant from us, or else
coming to such abundance of wealth and felicity, in your new
welfare and plenty of all things, and in your flourishing honours,
where ye shall come, peradventure, to be a bishop, and where ye
shall find so many new friends, you will forget us your old
acquaintance and well-willers. Nevertheless, howsoever you shall
forget and shake us off, yet this persuade yourself, that we will
not forget our old friend and fellow Master Hooper. And if you
will please not to forget us again, then I pray you let us hear
from you."

Wherennto Master Hooper, answering again, first gave to Master
Bullinger and the rest right hearty thanks, for that their
singular good-will, and undeserved affection, appearing not only
now, but at all times towards him: declaring moreover, that as the
principal cause of his removing to his country was the matter of
religion; so, touching the unpleasantness and barrenness of that
conntry of theirs, there was no cause therein why he could not
find in his heart to continue his life there, as soon as in any
place in the world, and rather than in his own native country, if
there were nothing else in his conscience that moved him so to do.
And as touching the forgetting of his old friends; although, said
he, the remembrance of a man's country naturally doth delight him,
neither could he deny, but God had blessed his country of England
with many great commodities; yet, neither the nature of country,
nor pleasure of commodities, nor newness of friends, should ever
induce him to the oblivion of such friends and benefactors, whom
he was so entirely bound unto "and therefore you shall be sure,"
said he, "from time to time to hear from me, and I will write unto
you, how it goeth with me. But the last news of all, I shall not
be able to write: for there," said he, (taking Master Bullinger by
the hand,) "where I shall take most pains, there shall you hear of
me to be burned to ashes. And that shall be the last news, which I
shall not be able to write unto you, but you shall hear it of me,"
&c.

To this also may be added another like prophetical demonstration,
foreshowing before the manner of his martyrdom wherewith he should
glorify God, which was this: When Master Hooper, being made bishop
of Worcester and Gloucester, should have his arms given him by the
herald, (as the manner is, here in England, every bishop to have
his arms assigned unto him,) whether by the appointment of Master
Hooper, or by the herald, I have not certainly to say; but the
arms which were to him allotted were these: A lamb in a fiery
bush, and the sun-beams from heaven descended down upon the lamb;
rightly denoting, as it seemed, the order of his suffering, which
afterward followed.

But now to the purpose of our story again. Thus when Master Hooper
had taken his farewell of Master Bullinger and his friends in
Zurich, he made his repair again into England in the reign of King
Edward the Sixth, where he, coming to London, used continually to
preach, most times twice, at least once, every day; and never
failed.

In his sermons, according to his accustomed manner, he corrected
sin, and sharply inveighed against the iniquity of the world, and
corrupt abuses of the church. The people in great flocks and
companies daily came to hear his voice, as the most melodious
sound and tune of Orpheus's harp, as the proverb saith; insomuch
that oftentimes when he was preaching, the church would be so
full, that none could enter further than the doors thereof. In his
doctrine he was earnest, in tongue eloquent, in the Scriptures
perfect, in pains indefatigable.

Moreover, besides other his gifts and qualities, this is in him to
be marvelled, that even as he began, so he continued still unto
his life's end. For neither could his labour and pains-taking
break him, neither promotion change him, neither dainty fare
corrupt him. His life was so pure and good, that no kind of
slander (although divers went about to reprove it) could fasten
any fault upon him. He was of body strong, his health whole and
sound, his wit very pregnant, his invincible patience able to
sustain whatsoever sinister fortune and adversity could do. He was
constant of judgment, a good justice, spare of diet, sparer of
words, and sparest of time: in house-keeping very liberal, and
sometimes more free than his living would extend unto. Briefly, of
all those virtues and qualities required of St. Paul in a good
bishop, in his Epistle to Timothy, I know not one in this good
bishop lacking. He bare in countenance and talk always a certain
severe and grave grace, which might, peradventure, be wished
sometimes to have been a little more popular and vulgar-like in
him: but he knew what he had to do best himself.

This, by the way, I thought to note, for that there was once an
honest citizen, and to me not unknown, who, having in himself a
certain conflict of conscience, came to his door for counsel: but,
being abashed at his austere behaviour, durst not come in, but
departed, seeking remedy of his troubled mind at other men's
hands; which he afterward, by the help of Almighty God, did find
and obtain. Therefore, in my judgment, such as are appointed and
made governors over the flock of Christ, to teach and instruct
them, ought so to frame their life, manners, countenance, and
external behaviour, as neither they show themselves too familiar
and light, whereby to be brought into contempt, nor, on the other
side again, that they appear more lofty and rigorous, than
appertaineth to the edifying of the simple flock of Christ.
Nevertheless, as every man hath his peculiar gift wrought in him
by nature, so this disposition of fatherly gravity in this man
neither was excessive, nor did he bear that personage that was in
him, without great consideration. For it seemed to him,
peradventure, that this licentious and unbridled life of the
common sort ought to be chastened, not only with words and
discipline, but also with the grave and severe countenance of good
men.

After he had thus practised himself in this popular and common
kind of preaching; at length, and that not without the great
profit of many, he was called to preach before the king's Majesty,
and soon after made bishop of Gloucester by the king's
commandment. In that office he continued two years, and behaved
himself so well, that his very enemies (except it were for his
good doings, and sharp correcting of sin) could find no fault with
him; and, after that, he was made bishop of Worcester.

But I cannot tell what sinister and unlucky contention concerning
the ordering and consecration of bishops, and of their apparel,
with such other like trifles, began to disturb the good and lucky
beginning of the godly bishop. For notwithstanding that godly
reformation of religion then begun in the Church of England,
besides other ceremonies more ambitious than profitable, or
tending to edification, they used to wear such garments and
apparel as the popish bishops were wont to do: first a chimere,
and under that a white rochet; then, a mathematical cap with four
angles, dividing the whole world into four parts. These trifles,
tending more to superstition than otherwise, as he could never
abide, so in no wise could he be persuaded to wear them. For this
cause he made supplication to the king's Majesty, most humbly
desiring his Highness, either to discharge him of the bishopric,
or else to dispense with him for such ceremonial orders; whose
petition the king granted immediately, writing his letter to the
archbishop after this tenor.

The king's letters or grant for the dispensation of John Hooper,
elected bishop of Gloucester; written to the archbishop of
Canterbury and other bishops.

"Right reverend father, and right trusty and well-beloved, we
greet you well.-- Whereas we, by the advice of our council, have
called and chosen our right well-beloved and well worthy, Master
John Hooper, professor of divinity, to be our bishop of
Gloucester, as well for his great knowledge, deep judgment, and
long study both in the Scriptures, and other profane learning, as
also for his good discretion, ready utterance, and honest life for
that kind of vocation; to the intent all our loving subjects,
which are in his said charge and elsewhere, might, by his sound
and true doctrine, learn the better their duty towards God, their
obedience towards us, and love towards their neighbours: from
consecrating of whom we understand you do stay, because he would
have you omit and let pass certain rites and ceremonies offensive
to his conscience, whereby ye think ye should fall in pr�munire of
laws; we have thought good, by the advice aforesaid, to dispense
and discharge you of all manner of dangers, penalties, and
forfeitures, you shall run and be in any manner of way, by
omitting any of the same. And these our letters shall be your
sufficient warrant and discharge there-for.

"Given under our signet, at our castle of Windsor, the fifth of
August, the fourth year of our reign.

Ed. Somerset.

W. Paget.

W. Wiltshire.

An. Wingfield.

W. North.

N. Wooton."

Besides this letter of the king, also the earl of Warwick (who was
afterward duke of Northumberland) adjoined his letter to the
foresaid archbishop of Canterbury, to this purpose and effect:
that Master Hooper might not be burdened with the oath used then
commonly in the consecration of bishops, which was against his
conscience; as by the purport of the letter here is to be seen, as
followeth.

"After my most hearty commendations to your Grace, these may be to
desire the same, that in such reasonable things, wherein this
bearer, my Lord elect of Gloucester, craveth to be borne withal at
your hands, you would vouchsafe to show him your Grace's favour,
the rather at this my instance; which thing partly I have taken in
hand by the king's Majesty's own motion. The matter is weighed by
his Highness, none other but that your Grace may facily condescend
unto. The principal cause is, that you would not charge this said
bearer with an oath burdenous to his conscience. And so, for lack
of time, I commit your Grace to the tuition of Almighty God. From
Westminster, the twenty-third of July, 1550.

"Your Grace's most assured loving friend,

J. WARWICK."

Both this grant of the king, and also the earl's letters aforesaid
notwithstanding, the bishops still stood earnestly in the defence
of the aforesaid ceremonies; saying it was but a small matter, and
that the fault was in the abuse of the things, and not in the
things themselves: adding moreover, that he ought not to be so
stubborn in so light a matter; and that his wilfulness therein was
not to be suffered.

To be short, whilst both parties thus contended about this matter
more than reason would, in the mean time occasion was given, as to
the true Christians to lament, so to the adversaries to rejoice.
In conclusion, this theological contention came to this end: that
the bishops having the upper hand, Master Hooper was fain to agree
to this condition -- that sometimes he should in his sermon show
himself apparelled as the other bishops were. Wherefore, appointed
to preach before the king, as a new player in a strange apparel,
he cometh forth on the stage. His upper garment was a long scarlet
chimere down to the foot, and under that a white linen rochet that
covered all his shoulders. Upon his head he had a geometrical,
that is, a four-squared cap, albeit that his head was round. What
cause of shame the strangeness hereof was that day to that good
preacher, every man may easily judge. But this private contumely
and reproach, in respect of the public profit of the church, which
be only sought, he bore and suffered patiently. And I would to
God, in like manner, they, who took upon them the other part of
that tragedy, had yielded their private cause, whatsoever it was,
to the public concord and edifying of the church; for no man in
all the city was one hair the better for that hot contention.

I will name nobody, partly for that his oppugners, being
afterwards joined in the most sure bond of friendship with him, in
one, and for one cause, suffered martyrdom; and partly for that I
commonly use, according to my accustomed manner, to keep my pen
from presumptuous judging of any person. Yet I thought to note the
thing for this consideration: to admonish the reader hereby, how
wholesome and necessary the cross of Christ is sometimes in the
chnrch of Christ, as by the sequel hereof afterward did appear.
For as, in a civil governance and commonwealth, nothing is more
occasion of war than overmuch peace; so in the church and among
churchmen, as nothing is more pernicious than too much quietness,
so nothing more ceaseth private contentions oftentimes rising
amongst them, than the public cross of persecution.

Furthermore, so I persuaded myself, the same not to be
inexpedient, to have extant such examples of holy and blessed men.
For, if it do not a little appertain to our public consolation and
comfort, when we read in the Scriptures of the foul dissension
between Paul and Barnabas, of the fall of Peter, and of David's
murder and adultery; why may or should it not be as well
profitable for our posterity, to hear and know the falls of these
godly martyrs, whereby we may the less despair in our infirmity,
considering the same or greater infirmities to reign in the holy
saints of God, both prophets, apostles, and martyrs?

And thus, by the way, thou hast heard, good reader, hitherto the
weakness of these good men, plainly and simply, as the truth was,
declared unto thee, to the end their fall may minister occasion to
us, either of eschewing the like, or else to take heart and
comfort in the like fall and frailness of ours. Now again, on the
other part, it remaineth to record, after the foresaid discord,
the godly reconciliations of these good men in time of
persecution, who afterward, being in prison for the truth's sake,
reconciled themselves again with most godly agreement, as
appeareth by this letter sent by Bishop Ridley to the said bishop
of Gloucester. The copy whereof, as it was written with his own
hand, hereafter followeth.

"My dearly beloved brother and fellow elder, whom I reverence in
the Lord, pardon me, I beseech you, that hitherto, since your
captivity and mine, I have not saluted you by my letters: whereas
I do indeed confess, I have received from you (such was your
gentleness) two letters at sundry times: but yet at such time as I
could not be suffered to write to you again; or, if I might, yet
was I greatly in doubt how my letters might safely come into your
hands. But now, my dear brother, forasmuch as I understand by your
works, which I have yet but superficially seen, that we thoroughly
agree and wholly consent together in those things which are the
grounds and substantial points of our religion, against the which
the world so furionsly rageth in these our days, howsoever in time
past, in certain by-matters and circumstances of religion, your
wisdom and my simplicity (I grant) have a little jarred, each of
us following the abundance of his own sense and judgment; now, I
say, be you assured, that even with my whole heart, God is my
witness, in the bowels of Christ I love you in the truth, and for
the truth's sake which abideth in us, and, as I am persuaded,
shall, by the grace of God, abide in us for evermore.

"And because the world, as I perceive, brother, ceaseth not to
play his pageant, and busily conspireth against Christ our
Saviour, with all possible force and power, exalting high things
against the knowledge of God: let us join hands together in
Christ; and, if we cannot overthrow, yet to our power, and as much
as in us lieth, let us shake those high altitudes, not with
carnal, but with spiritual weapons: and withal, brother, let us
prepare ourselves to the day of our dissolution, by the which,
after the short time of this bodily affliction, by the grace of
our Lord Jesus Christ we shall triumph together with him, in
eternal glory.

"I pray you, brother, salute in my name your reverend fellow
prisoner, and venerable father, D. C.; by whom, since the first
day that I heard of his most godly and fatherly constancy, in
confessing the truth of the gospel, I have conceived great
consolation and joy in the Lord. For the integrity and uprightness
of that man, his gravity and innocency, all England, I think, hath
known long ago. Blessed be God therefore, which in such abundance
of iniquity, and decay of all godliness, hath given unto us, in
this reverend old age, such a witness for the truth of his gospel.
Miserable and hard-hearted is he, whom the godliness and constant
confession of so worthy, so grave, and innocent a man, will not
move to acknowledge and confess the truth of God.

"I do not now, brother, require you to write any thing to me
again; for I stand much in fear lest your letters should be
intercepted before they can come to my hands. Nevertheless know
you, that it shall be to me great joy to hear of your constancy
and fortitude in the Lord's quarrel. And albeit I have not
hitherto written unto you, yet have I twice, as I could, sent unto
you my mind touching the matter which in your letters you required
to know. Neither can I yet, brother, be otherwise persuaded: I see
methinks so many perils, whereby I am earnestly moved to counsel
you not to hasten the publishing of your works, especially under
the title of your own name. For I fear greatly, lest by this
occasion both your mouth should be stopped hereafter, and all
things taken away from the rest of the prisoners; whereby
otherwise, if it so please God, they may be able to do good to
many. Farewell in the Lord, my most dear brother; and if there be
any more in prison with you for Christ's sake, I beseech you, as
you may, salute them in my name. To whose prayers I do most humbly
and heartily commend myself and my fellow prisoners and co-
captives in the Lord; and yet once again, and for ever in Christ,
my most dear brother. Farewell.

"N. RIDLEY."

Master Hooper, after all these tumults and vexations sustained
about his investing and priestly vestures, at length entering into
his diocese, did there employ his time which the Lord lent him
under King Edward's reign, with such diligence, as may be a
spectacle to all bishops who shall ever hereafter succeed him, not
only in that place, but in whatsoever diocese through the whole
realm of England. So careful was he in his cure, that he left
neither pains untaken, nor ways unsought, how to train up the
flock of Christ in the true word of salvation, continually
labouring in the same. Other men commonly are wont, for lucre or
promotion's sake, to aspire to bishoprics, some hunting for them,
and some purchasing or buying them, as men used to purchase
lordships; and when they have them are loth to leave them: and
thereupon also loth to commit that thing by worldly laws, whereby
to lose them.

To this sort of men Master Hooper was clean contrary, who abhorred
nothing more than gain, labouring always to save and preserve the
souls of his flock; who, being bishop of two dioceses, so ruled
and guided either of them and both together, as though he had in
charge but one family. No father in his household, no gardener in
his garden, nor husbandman in his vineyard, was more or better
occupied, than he in his diocese amongst his flock, going about
his towns and villages in teaching and preaching to the people
there.

That time that he had to spare from preaching, he bestowed either
in hearing public causes, or else in private study, prayer, and
visiting of schools. With his continual doctrine he adjoined due
and discreet correction, not so much severe to any, as to them
which for abundance of riches, and wealthy state, thought they
might do what they listed. And doubtless he spared no kind of
people, but was indifferent to all men, as well rich as poor, to
the great shame of no small number of men now-a-days; whereof many
we see so addicted to the pleasing of great and rich men, that in
the mean time they have no regard to the meaner sort of poor
people, whom Christ hath bought as dearly as the other.

But now, again, we will return our talk to Master Hooper, all
whose life, in fine, was such, that to the church and all
churchmen, it might be a light and example; to the rest a
perpetual lesson and sermon. Finally, how virtuous and good a
bishop he was, ye may conceive and know evidently by this; that
evcn as he was hated of none but of them that were evil, so yet
the worst of them all could not reprove his life in any one jot.

I have now declared his usage and behaviour abroad in the public
affairs of the church: and, certainly, there appeared in him at
home no less example of a worthy prelate's life. For though he
bestowed and converted the most part of his care upon the public
flock and congregation of Christ, for the which also he spent his
blood; yet, nevertheless, there lacked no provision in him, to
bring up his own children in learning and good manners; insomuch
that ye could not discern whether he deserved more praise for his
fatherly usage at home, or for his bishop-like doings abroad: for
every where he kept one religion in one uniform doctrine and
integrity. So that if you entered into the bishop's palace, you
would suppose yourself to have entered into some church or temple.
In every corner thereof there was some smell of virtue, good
example, honest conversation, and reading of Holy Scriptures.
There was not to be seen in his house any courtly rioting or
idleness; no pomp at all; no dishonest word, no swearing could
there be heard.

As for the revenues of both his bishoprics, although they did not
greatly exceed, as the matter was handled; yet, if any thing
surmounted thereof, he pursed nothing, but bestowed it in
hospitality. Twice I was, as I remember, in his house in
Worcester, where, in his common hall, I saw a table spread with
good store of meat, and beset full of beggars and poor folk: and I 
asking his servants what this meant, they told me that every day
their lord and master's manner was, to have customably to dinner a
certain number of poor folk of the said city by course, who were
served by four at a mess, with hot and wholesome meats; and, when
they were served, (being before examined by him or his deputies,
of the Lord's prayer, the articles of their faith, and ten
commandments,) then he himself sat down to dinner, and not before.
After this sort and manner Master Hooper executed the office of a
most careful and vigilant pastor, by the space of two years and
more, so long as the state of religion in King Edward's time did
safely flourish and take place: and would God that all other
bishops would use the like diligence, care, and observance, in
their function!

After this, King Edward being dead, and Mary being crowned queen
of England, religion being subverted and changed, this good bishop
was one of the first that was sent for by a pursuivant to be at
London; and that for two causes: first, to answer to Dr. Heath,
then appointed bishop of that diocese, who was before, in King
Edward's days, deprived thereof for papistry. Secondarily, to
render account to Dr. Bonner, bishop of London, for that he, in
King Edward's time, was one of his accusers, in that he showed
himself not conformable to such ordinances as were prescribed to
him by the king and his council, openly at Paul's Cross. And,
although the said Master Hooper was not ignorant of the evils that
should happen towards him, (for he was admonished by certain of
his friends to get him away, and shift for himself,) yet he would
not prevent them, but tarried still, saying, "Once I did flee, and
take me to my feet; but now, because I am called to this place and
vocation, I am thoroughly persuaded to tarry, and to live and die
with my sheep."

And when at the day of his appearance, which was the first of
September, he was come to London, before he could come to the
aforesaid Drs. Heath and Bonner, he was intercepted, and commanded
violently against his will to appear before the queen and her
council, to answer to certain bonds and obligations, wherein they
said he was bound unto her; and, when he came before them,
Winchester, by and by, received him very opprobriously, and,
railing and rating of him, accused him of religion. He, again,
freely and boldly told his tale, and purged himself. But, in fine,
it came to this conclusion, that by them he was commanded to ward;
it being declared unto him at his departure, that the cause of his
imprisonment was only for certain sums of money, for the which he
was indebted to the queen, and not for religion. This, how false
and untrue it was, shall hereafter in its place more plainly
appear.

The next year, being 1554, the nineteenth of March, he was called
again to appear before Winchester, and other the queen's
commissioners; where, what for the bishop, and what for the unruly
multitude, when he could not be permitted to plead his cause, he
was deprived of his bishoprics: which how, and in what order it
was done, here now followeth to be seen by the testimony and
report of one, which, being present at the doing, committed the
same to writing.

A letter or report of a certain godly man, declaring the order of
Master Hooper's deprivation from his bishoprics, March the
nineteenth, Anno 1554.

"Forasmuch as a rumour is spread abroad of the talk had at my Lord
Chancellor's, between him with other commissioners there
appointed, and Master Hooper, clean contrary to the verity and
truth thereof indeed, and therefore to be judged rather to be
risen of malice, for the discrediting of the truth by false
suggestions and evil reports, than otherwise: I thought it my
duty, being present thereat myself, in writing to set forth the
whole effect of the same; partly that the verity thereof may be
known to the doubtful people; and partly also to advertise them,
how uncharitably Master Hooper was handled at their hands, which,
with all humility, used himself towards them, desiring, that with
patience he might have been permitted to speak; assuring all men,
that whereas I stood in a mammering and doubt, which of these two
religions to have credited, either that set forth by the king's
Majesty that is dead, or else that now maintained by the queen's
Majesty; their unreverent behaviour towards Master Hooper doth
move me the rather to credit his doctrine, than that which they,
with railing and cruel words, defended; considering that Christ
was so handled before. And that this which I have written here was
the effect of their talk, as I acknowledge it to be true myself--
so I appeal to all the hearers' consciences, that there were
present, (so they put affection away,) for the witness of the
same."

Master Hooper examined before the commissioners.

The bishops of Winchester, London, Durham, Llandaff, and
Chichester, sat as commissioners.-- At Master Hooper's coming in,
the lord chancellor asked whether he was married.

Hooper.--"Yea, my Lord, and will not be unmarried till death
unmarry me."

Durham.--"That is matter enough to deprive you."

Hooper.--"That it is not, my Lord, except ye do against the law."

The matter concerning marriage was no more talked of then for a
great space; but as well the commissioners, as such as stood by,
began to make such outcries, and laughed, and used such gesture,
as was unseemly for the place, and for such a matter. The bishop
of Chichester, Dr. Day, called Master Hooper "hypocrite," with
vehement words, and scornful countenance. Bishop Tonstal called
him "beast" so did Smith, one of the clerks of the council, and
divers others that stood by. At length the bishop of Winchester
said, that all men might live chaste that would; and brought in
this text, There be, that have made themselves eunuchs for the
kingdom of heaven.

Master Hooper said; that text proved not that all men could live
chaste, but such only to whom it was given: and read that which
goeth before in the text. But there was a clamour and cry, mocking
and scorning, with calling him beast, that the text could not be
examined.

Then Master Hooper said, that it did appear by the old canons,
that marriage was not forbidden unto priests; and named the
Decrees. But the bishop of Winchester sent for another part,
namely the Clementines, or the Extravagants: but Bishop Hooper
said, that book was not it, which he named. Then cried out the
bishop of Winchester, and said, "You shall not have any other,
until ye be judged by this." And then began such a noise, tumult,
and speaking together of a great many that favoured not the cause,
that nothing was done or spoken orderly or charitably. Afterward
Judge Morgan began to rail at Master Hooper a long time, with many
opprobrious and foul words of his doing at Gloucester, in
punishing of men; and said, there was never such a tyrant as he
was. After that, Dr. Day, bishop of Chichester, said that the
council of Ancyra, which was before the council of Nice, was
against the marriage of priests.

Then cried out my Lord Chancellor, and many with him, that Master
Hooper had never read the councils.

"Yea, my Lord," quoth Master Hooper, "and my Lord of Chichester
(Dr. Day) knoweth that the great council of Nice, by the means of
one Paphnutius, decreed that no minister should be separated from
his wife." But such clamours and cries were used, that the council
of Nice was not seen.

After this long brutish talk, Tonstal, bishop of Durham, asked
Master Hooper, whether he believed the corporal prescnce in the
sacrament. And Master Hooper said plainly, that there was none
such, neither did he believe any such thing.

Then would the bishop of Durham have read out of a book, for his
purpose belike (what book it was, I cannot tell); but there was
such a noise and confused talk on every side, that he did not read
it. Then asked Winchester of Master Hooper, what authority moved
him not to believe the corporal presence? He said, the authority
of God's word; and alleged this text, Whom heaven must hold until
the latter day.

Then the bishop of Winchester would have made that text have
served nothing for his purpose; and he said, he might be in
heaven, and in the sacrament also. Master Hooper would have said
more to have opened the text, but all men that stood next about
the bishop, allowed so his saying with clamours and cries, that
Master Hooper was not permitted to say any more against the
bishop. Whereupon they bade the notaries write that he was
married: and said, that he would not go from his wife, and that he
believed not the corporal presence in the sacrament: wherefore he
was worthy to be deprived of his bishopric.

This is the truth of the matter (as far as I can truly remember)
of the confused and troublesome talk that was between them; and
except it were hasty and uncharitable words, this is the whole
matter of their talk at that time.

The true report of Master Hooper's entertainment in the Fleet;
written with his own hand, the seventh of January, 1555.

"The first of September, 1553, I was committed unto the Fleet from
Richmond, to have the liberty of the prison; and, within six days
after, I paid for my liberty five pounds sterling to the warden,
for fees: who, immediately upon the payment thereof, complained
unto Stephen Gardiner, bishop of Winchester; and so was I
committed to close prison one quarter of a year in the tower
chamber of the Fleet, and used very extremely. Then, by the means
of a good gentlewoman, I had liberty to come down to dinner and
supper, not suffered to speak with any of my friends; but, as soon
as dinner and supper was done, to repair to my chamber again.
Notwithstanding, while I came down thus to dinner and supper, the
warden and his wife picked quarrels with me, and complained
untruly of me to their great friend the bishop of Winchester.

"After one quarter of a year and somewhat more, Babington the
warden, and his wife, fell out with me for the wicked mass: and
thereupon the warden resorted to the bishop of Winchester, and
obtained to put me into the wards, where I have continued a long
time; having nothing appointed to me for my bed, but a little pad
of straw and a rotten covering, with a tick and a few feathers
therein, the chamber being vile and stinking, until by God's means
good people sent me bedding to lie in. Of the one side of which
prison is the sink and filth of the house, and on the other side
the town ditch, so that the stench of the house hath infected me
with sundry diseases.-- During which time I have been sick; and
the doors, bars, hasps, and chains being all closed, and made fast
upon me, I have mourned, called, and cried for help. But the
warden, when he hath known me many times ready to die, and when
the poor men of the wards have called to help me, hath commanded
the doors to be kept fast, and charged that none of his men should
come at me, saying, "Let him alone; it were a good riddance of
him." And, amongst many other times, he did thus the eighteenth of
October, 1553; as many can witness.

"I paid always like a baron to the said warden, as well in fees,
as for my board, which was twenty shillings a week, besides my
man's table, until I was wrongfully deprived of my bishopric; and,
since that time, I have paid him as the best gentleman doth in his
house; yet hath he used me worse, and more vilely, than the
veriest slave that ever came to the hall commons.

"The said warden hath also imprisoned my man, William Downton, and
stripped him out of his clothes to search for letters, and could
find none, but only a little remembrance of good people's names,
that gave me their alms to relieve me in prison; and to undo them
also, the warden delivered the same bill unto the said Stephen
Gardiner, God's enemy and mine.

"I have suffered imprisonment almost eighteen months, my goods,
living, friends, and comfort taken from me; the queen owing me by
just account eighty pounds or more. She hath put me in prison, and
giveth nothing to find me, neither is there suffered any one to
come at me whereby I might have relief. I am with a wicked man and
woman, so that I see no remedy, (saving God's help,) but I shall
be cast away in prison before I come to judgment. But I commit my
just cause to God, whose will be done, whether it be by life or
death."

Thus much wrote he himself, of this matter.

Another examination of Master Hooper.

The twenty-second of January following, 1555, Babington, the
warden of the Fleet, was commanded to bring Master Hooper before
the bishop of Winchester, with other bishops and commissioners, at
the said Winchester's house at St. Mary Overy's, where in effect
thus much was done. The bishop of Winchester, in the name of
himself and the rest, moved Master Hooper earnestly to forsake the
evil and corrupt doctrine (as he termed it) preached in the days
of King Edward the Sixth, and to return to the unity of the
catholic church, and to acknowledge the pope's Holiness to be head
of the same church, according to the determination of the whole
parliament; promising, that as he himself, with other his
brethren, had received the pope's blessing, and the queen's mercy;
even so mercy was ready to be showed to him and others, if he
would arise with them, and condescend to the pope's Holiness.

Master Hooper answered, that forasmuch as the pope taught doctrine
altogether contrary to the doctrine of Christ, he was not worthy
to be accounted as a member of Christ's church, much less to be
head thereof; wherefore he would in no wise condescend to any such
usurped jurisdiction. Neither esteemed he the church, whereof they 
call him head, to be the catholic church of Christ: for the church
only heareth the voice of her spouse Christ, and flieth the
strangers. "Howbeit," saith he, "if in any point, to me unknown, I
have offended the queen's Majesty, I shall most humbly submit
myself to her mercy; if mercy may be had with safety of
conscience, and without the displeasure of God."

Answer was made, that the queen would show no mercy to the pope's
enemies. Whereupon Babington was commanded to bring him to the
Fleet again: who did so, and shifted him from his former chamber
into another, near unto the warden's own chamber, where he
remained six days; and, in the mean time, his former chamber was
searched by Dr. Martin and others, for writings and books, which
Master Hooper was thought to have made, but none were found.

Another examination of Master Hooper.

The twenty-eighth of January, Winchester and other the
commissioners sat in judgment at St. Mary Overy's, where Master
Hooper appeared before them at afternoon again; and there, after
much reasoning and disputation to and fro, he was commanded aside,
till Master Rogers (which was then come) had been likewise
examined. Examinations being ended, the two sheriffs of London
were commanded, about four of the clock, to carry them to the
Compter in Southwark, there to remain till the morrow at nine
o'clock, to see whether they would relent and come home again to
the catholic church. So Master Hooper went before with one of the
sheriffs, and Master Rogers came after with the other, and being
out of the church door, Master Hooper looked back, and stayed a
little till Master Rogers drew near, unto whom he said, "Come,
brother Rogers! must we two take this matter first in hand, and
begin to fry these faggots?" "Yea, sir," said Master Rogers, "by
God's grace." "Doubt not," said Master Hooper, "but God will give
strength." So going forwards, there was such a press of people in
the streets, which rejoiced at their constancy, that they had much
ado to pass.

By the way the sheriff said to Master Hooper, "I wonder that ye
were so hasty and quick with my Lord Chancellor, and did use no
more patience." He answered, "Master Sheriff. I was nothing at all
impatient, although I was earnest in my Master's cause, and it
standeth me so in hand, for it goeth upon life and death; not the
life and death of this world only, but also of the world to come."
Then were they committed to the keeper of the Compter, and
appointed to several chambers, with commandment that they should
not be snffered to speak one with another, neither yet any other
permitted to come at them, that night.

The third and last examination of Master Hooper.

Upon the next day following, the twenty-ninth of January, at the
hour appointed, they were brought again by the sheriffs before the
said bishop and commissioners, in the church, where they were the
day before. And after long and earnest talk, when they perceived
that Master Hooper would by no means condescend unto them, they
condemned him to be degraded, and read unto him his condemnation.
That done, Master Rogers was brought before them, and in like
manner entreated, and so they delivered both of them to the
secular power, the two sheriffs of London, who were willed to
carry them to the Clink, a prison not far from the bishop of
Winchester's house, and there to remain till night.

When it was dark, Master Hooper was led by one of the sheriffs,
with many bills and weapons, first through the bishop of
Winchester's house, and so over London bridge, through the city to
Newgate. And by the way some of the serjeants were willed to go
before, and put out the costermongers' candles, who used to sit
with lights in the streets: either fearing, of likelihood, that
the people would have made some attempt to have taken him away
from them by force, if they had seen him go to that prison; or
else, being burdened with an evil conscience, they thought
darkness to be a most fit season for such a business.

But notwithstanding this device, the people having some
foreknowledge of his coming, many of them came forth of their
doors with lights, and saluted him; praising God for his constancy
in the true doctrine which he had taught them, and desiring God to
strengthen him in the same to the end. Master Hooper passed by,
and required the people to make their earnest prayers to God for
him: and so went through Cheapside to the place appointed, and was
delivered as close prisoner to the keeper of Newgate, where he
remained six days, nobody being permitted to come to him, or talk
with him, saving his keepers, and such as should he appointed
thereto.

During this time, Bonner, bishop of London, and others at his
appointment, as Fecknam, Chedsey, and Harpsfield, &c., resorted
divers times unto him to assay if by any mcans they could persuade
him to relent, and become a member of their antichristian church.
All the ways they could devise, they attempted: for, besides the
disputations and allegations of testimonies of the Scriptures and
of ancient writers wrested to a wrong sense, according to their
accustomed manner, they used also all outward gentleness and
significations of friendship, with many great proffers and
promises of worldly commodities; not omitting also most grievous
threatenings, if with gentleness they could not prevail: but they
found him always the same man, stedfast and immovable. When they
perceived that they could by no means reclaim him to their purpose
with such persuasions and offers as they used for his conversion,
then went they about, by false rumours and reports of
recantations, (for it is well known, that they and their servants
did spread it first abroad,) to bring him, and the doctrine of
Christ which he professed, out of credit with the people. So the
bruit being a little spread abroad, and believed of some of the
weaker sort, by reason of the often resort of the bishop of London
and others, it increased more, and at last came to Master Hooper's
ears: wherewith he was not a little grieved, that the people
should give so light credit unto false rumours, having so simple a
ground; as it may appear by a letter which he wrote upon that
occasion, the copy whereof followeth:--

"The grace of our Lord Jesus Christ be with all them that
unfeignedly look for the coming of our Saviour Christ. Amen.

"Dear brethren and sisters in the Lord, and my fellow prisoners
for the cause of God's gospel, I do much rejoice and give thanks
unto God for your constancy and perseverance in affliction, unto
whom I wish continuance unto the end. And as I do rejoice in your
faith and constancy in afflictions that be in prison; even so do I
mourn and lament to hear of our dear brethren that yet have not
felt such dangers for God's truth as we have and do feel, and be
daily like to suffer more; yea, the very extreme and vile death of
the fire: yet such is the report abroad, (as I am credibly
informed,) that I, John Hooper, a condemned man for the cause of
Christ, should now, after sentence of death, (being in Newgate
prisoner, and looking daily for execution,) recant and abjure that
which heretofore I have preached. And this talk ariseth of this,
that the bishop of London and his chaplains resort unto me.
Doubtless, if our brethren were as godly as I could wish them,
they would think, that in case I did refuse to talk with them,
they might have just occasion to say that I were unlearned, and
durst not speak with learned men; or else proud, and disdained to
speak with them. Therefore, to avoid just suspicion of both, I
have and do daily speak with them when they come; not doubting but
that they report that I am neither proud nor unlearned. And I 
would wish all men to do as I do in this point, for I fear not
their arguments, neither is death terrible unto me; praying you to
make true report of the same, as occasion shall serve; and that I
am more confirmed in the truth which I have preached heretofore,
by their coming.

"Therefore, ye that may send to the weak brethren, pray them that
they trouble me not with such reports of recantations as they do.
For I have hitherto left all things of the world, and suffered
great pains and imprisonment, and, I thank God, I am as ready to
suffer death, as a mortal man may be. It were better for them to
pray for us, than to credit or report such rumours that be untrue.
We have enemies enough of such as know not God truly; but yet the
false report of weak brethren is a double cross. I wish you
eternal salvation in Jesus Christ, and also require your continual
prayers, that he which hath begun in us, may continue it to the
end.

"I have taught the truth with my tongue and with my pen 
heretofore; and hereafter shortly shall confirm the same by God's
grace with my blood.

"Forth of Newgate the second of February, anno 1555.

"Your brother in Christ,

JOHN HOOPER."

Upon Monday morning the bishop of London came to Newgate, and
there degraded Master Hooper.


After the sentence of degradation thus declared, now let us see
the form and manncr of their degrading, which here also followeth.
But first here is to be noted, that they, degrading this blessed
bishop, did not proceed against him as a bishop, but as only
against a priest, as they termed him; for such as he was, these
Balaamites accounted for no bishop.

The form and manner used in degrading Bishop Hooper.
Illustration: John Hooper degraded from his office

The fourth day of February, the year above mentioned, in the
chapel in Newgate, the bishop of London there sitting with his
notary and certain other witnesses, came Alexander Andrew, the
gaoler, bringing with him Master Hooper and Master Rogers, being
condemned before by the chancellor; where the said bishop of
London, at the requestof the aforesaid Winchester, proceeded to
the degradation of the parties above mentioned, Master Hooper and
Master Rogers, after this form and manner: first, he put upon him
all the vestures and ornaments belonging to a priest, with all
other things to the same order appertaining, as though (being
revested) they should solemnly execute their office. Thus they,
being apparelled and invested, the bishop beginneth to pluck off,
first the uttermost vesture; and so, by degree and order, coming
down to the lowest vesture, which they had only in taking Benet
and Collet; and so, being stript and deposed, he deprived them of
all order, benefit, and privilege belonging to the clergy; and
consequently, that being done, pronounced, decreed, and declared
the said parties so degraded, to be given personally to the
secular power, as the sheriffs being for that year, Master Davy
Woodroofe, and Master William Chester; who, receiving first the
said Master Rogers at the hands of the bishop, had him away with
them, bringing him to the place of execution where he suffered.
The witnesses there present were Master Harpsfield, archdeacon of
London; Robert Cosin, and Robert Willerton, canons of Paul's;
Thomas Mountague, and George How, clerks; Tristram Swadock, and
Richard Cloney, the sumner, &c.

The same Monday at night, being the fourth of February, his keeper
gave him an inkling that he should be sent to Gloucester to suffer
death, whereat he rejoiced very much, lifting up his eyes and
hands unto heaven, and praising God that he saw it good to send
him amongst the people over whom he was pastor, there to confirm
with his death the truth which he had before taught them; not
doubting but the Lord would give him strength to perform the same
to his glory. And immediately he sent to his servant's house for
his boots, spurs, and cloak, that he might be in a readiness to
ride when he should be called.

The next day following, about four o'clock in the morning before
day, the keeper with others came to him and searched him, and the
bed wherein he lay, to see if he had written any thing; and then
he was led by the sheriffs of London, and other their officers,
forth of Newgate to a place appointed, not far from St. Dunstan's
church in Fleet Street, where six of the queen's guards were
appointed to receive him, and to carry him to Gloucester, there to
be delivered unto the sheriff, who, with the Lord Chandos, Master
Wicks, and other commissioners, were appointed to see execution
done. The which guard brought him to the Angel, where he brake his
fast with them, eating his meat at that time more liberally than
he had used to do a good while before. About the break of the day
he went to horse, and leaped cheerfully on horseback without help,
having a hood upon his head under his hat, that he should not be
known. And so he took his journey joyfully towards Gloucester, and
always by the way the guard learned of him, where he was
accustomed to bait or lodge; and ever carried him to another inn.

On the Thursday following, he came to a town in his diocese called
Cirencester, fifteen miles from Gloucester, about eleven o'clock,
and there dined at a woman's house who had always hated the truth,
and spoken all evil she could of Master Hooper. This woman,
perceiving the cause of his coming, showed him all the friendship
she could, and lamented his case with tears; confessing that she
before had often reported, that if he were put to the trial, he
would not stand to his doctrine.

After dinner he rode forwards, and came to Gloucester about five
o'clock; and a mile without the town was much people assembled,
which cried and lamented his estate, insomuch that one of the
guard rode post into the town, to require aid of the mayor and
sheriffs, fearing lest he should have been taken from them. The
officers and their retinue repaired to the gate with weapons, and
commanded the people to keep their houses, &c.; but there was no
man that once gave any signification of any such rescue or
violence. So was he lodged at one Ingram's house in Gloucester;
and that night (as he had done all the way) he did eat his meat
quietly, and slept his first sleep soundly, as it was reported by
them of the guard, and others. After his first sleep he continued
all that night in prayer until the morning; and then he desired
that he might go into the next chamber, (for the guard were also
in the chamber where he lay,) that there, being solitary, he might
pray and talk with God: so that all the day, saving a little at
meat, and when he talked at any time with such as the guard
licensed to speak with him, he bestowed in prayer.

Amongst others that spake with him, Sir Anthony Kingston, knight,
was one; who, seeming in time past his very friend, was then
appointed by the queen's letters to be one of the commissioners,
to see execution done upon him. Master Kingston, being brought
into the chamber, found him at his prayer: and as soon as he saw
Master Hooper, he burst forth in tears. Master Hooper at the first
blush knew him not. Then said Master Kingston, "Why, my Lord, do
you not know me, an old friend of yours, Anthony Kingston?"

Hooper.--"Yes, Master Kingston, I do now know you well, and am
glad to see you in health, and do praise God for the same."

Kingston.--"But I am sorry to see you in this case; for as I
understand you be come hither to die. But, alas, consider that
life is sweet, and death is bitter. Therefore, seeing life may be
had, desire to live; for life hereafter may do good."

Hooper.--"Indeed it is true, Master Kingston, I am come hither to
end this life, and to suffer death here, because I will not
gainsay the former truth that I have heretofore taught amongst you
in this diocese, and elsewhere; and I thank you for your friendly
counsel, although it be not so friendly as I could have wished it.
True it is, Master Kingston, that death is bitter, and life is
sweet: but, alas, consider that the death to come is more bitter,
and the life to come is more sweet. Therefore, for the desire and
love I have to the one, and the terror and fear of the other, I do 
not so much regard this death, nor esteem this life, but have
settled myself, through the strength of God's holy Spirit,
patiently to pass throngh the torments and extremities of the fire
now prepared for me, rather than to deny the truth of his word;
desiring you, and others, in the mean time, to commend me to God's
mercy in your prayers."

Kingston.--"Well, my Lord, then I perceive there is no remedy, and
therefore I will take my leave of you: and I thank God that ever I
knew you; for God did appoint you to call me, being a lost child:
and by your good instructions, whereas before I was both an
adulterer and a fornicator, God hath brought me to the forsaking
and detesting of the same."

Hooper.--"If you have had the grace so to do, I do highly praise
God for it: and if you have not, I pray God ye may have; and that
you may continually live in his fear."

After these, and many other words, the one took leave of the
other; Master Kingston with bitter tears, Master Hooper with tears
also trickling down his cheeks. At which departure Master Hooper
told him that all the troubles he had sustained in prison, had not
caused him to utter so much sorrow.

The same day in the afternoon, a blind boy, after long
intercession made to the guard, obtained licence to be brought
unto Master Hooper's speech. The same boy not long afore had
suffered imprisonment at Gloucester for confessing of the truth.
Master Hooper, after he had examined him of his faith, and the
cause of his imprisonment, beheld him stedfastly, and (the water
appearing in his eyes) said unto him, "Ah, poor boy! God hath
taken from thee thy outward sight, for what reason he best
knoweth: but he hath given thee another sight much more precious,
for he hath endned thy soul with the eye of knowledge and faith.
God give thee grace continually to pray unto him, that thou lose
not that sight; for then shouldest thou be blind both in body and
soul!"

After that another came to him, whom he knew to be a very papist
and a wicked man, which appeared to be sorry for Master Hooper's
trouble, saying, "Sir, I am sorry to see you thus." "To see me?
Why," said he, "art thou sorry?" "To see you," saith the other,
"in this case. For I hear say, you are come hither to die, for the
which I am sorry." "Be sorry for thyself, man," said Master
Hooper, "and lament thine own wickedness; for I am well, I thank
God, and death to me for Christ's sake is welcome."

The same night he was committed by the guard, their commission
being then expired, unto the custody of the sheriffs of
Gloucester. The name of the one was Jenkins, the other Bond, who,
with the mayor and aldermen, repaired to Master Hooper's lodging,
and at the first meeting saluted him, and took him by the hand.
Unto whom Hooper spake on this manner "Master Mayor, I give most
hearty thanks to you, and to the rest of your brethren, that you
have vouchsafed to take me, a prisoner and a condemned man, by the
hand; whereby to my rejoicing it is some deal apparent that your
old love and friendship towards me is not altogether extinguished;
and I trust also that all the things I have taught you in times
past are not utterly forgotten, when I was here, by the godly king
that dead is, appointed to be your bishop and pastor. For the
which most true and sincere doctrine, because I will not now
account it falsehood and heresy, as many other men do, I am sent
hither (as I am sure you know) by the queen's commandment to die;
and am come where I taught it, to confirm it with my blood. And
now, Master Sheriffs, I understand by these good men, and my very
friends," (meaning the guard,)" at whose hands I have found so
much favour and gentleness, by the way hitherward, as a prisoner
could reasonably require, (for the which also I most heartily
thank them,) that I am committed to your custody, as unto them
that must see me brought to-morrow to the place of execution. My
request therefore to you shall be only, that there may be a quick
fire, shortly to make an end; and in the mean time I will be as
obedient unto you, as yourselves would wish. If you think I do
amiss in any thing, hold up your finger, and I have done: for I am
not come hither as one enforced or compelled to die (for it is
well known, I might have had my life with worldly gain); but as
one willing to offer and give my life for the truth, rather than
consent to the wicked papistical religion of the bishop of Rome,
received and set forth by the magistrates in England, to God's
high displeasure and dishonour; and I trust, by God's grace, to-
morrow to die a faithful servant of God, and a true obedient
subject to the queen."

These and such-like words in effect used Master Hooper to the
mayor, sheriffs, and aldermen, whereat many of them mourned and
lamented. Notwithstanding the two sheriffs went aside to consult,
and were determined to have lodged him in the common gaol of the
town, called North gate, if the guard had not made earnest
intercession for him; who declared at large, how quietly, mildly,
and patiently he had behaved himself in the way; adding thereto,
that any child might keep him well enough, and that they
themselves would rather take pains to watch with him, than that he
should be sent to the common prison.

So it was determined, at length, he should still remain in Robert
Ingram's house; and the sheriffs, and the sergeants, and other
officers did appoint to watch with him that night themselves. His
desire was, that he might go to bed that night betimes, saying,
that he had many things to remember: and so he did at five of the
clock, and slept one sleep soundly, and bestowed the rest of the
night in prayer. After he got up in the morning, he desired that 
no man should be suffered to come into the chamber, that he might
he solitary till the hour of execution.

About eight o'clock came Sir John Bridges, Lord Chandos, with a
great band of men, Sir Anthony Kingston, Sir Edmund Bridges, and
other commissioners appointed to see execution done. At nine
o'clock Master Hooper was willed to prepare himself to be in a
readiness, for the time was at hand. Immediately he was brought
down from his chamber by the sheriffs, who were accompanied with
bills, glaves, and weapons. When he saw the multitude of weapons,
he spake to the sheriffs on this wise "Master Sheriffs," said he,
"I am no traitor, neither needed you to have made such a business
to bring me to the place where I must suffer; for if ye had willed
me, I would have gone alone to the stake, and have troubled none
of you all. Afterward, looking upon the multitude of people that
were assembled, being by estimation to the number of seven
thousand, (for it was market day, and many also came to see his
behaviour towards death,) he spake unto those that were about him,
saying, "Alas, why be these people assembled and come together?
Peradventure they think to hear something of me now, as they have
in times past; but, alas! speech is prohibited me.
Notwithstanding, the cause of my death is well known unto them.
When I was appointed here to be their pastor, I preached unto them
true and sincere doctrine; and that, out of the word of God:
because I will not now account the same to be heresy and untruth,
this kind of death is prepared for me."

So he went forward, led between the two sheriffs (as it were a
lamb to the place of slaughter) in a gown of his host's, his hat
upon his head, and a staff in his hand to stay himself withal: for
the pain of the sciatica, which he had taken in prison, caused him
somewhat to halt. All the way being straitly charged not to speak,
he could not be perceived once to open his mouth, but beholding
the people all the way, which mourned bitterly for him, he would
sometimes lift up his eyes towards heaven, and look very
cheerfully upon such as he knew: and he was never known, during
the time of his being amongst them, to look with so cheerful and
rnddy a countenance as he did at that present. When he came to the
place appointed where he should die, smilingly he beheld the stake
and preparation made for him, which was near unto the great elm
tree, over against the college of priests, where he was wont to
preach. The place round about the houses and the boughs of the
tree were replenished with people; and in the chamber over the
college-gate stood the priests of the college.

Then kneeled he down (forasmuch as he could not be suffered to
speak unto the people) to prayer, and beckoned six or seven times
unto one whom he knew well, to hear the said prayer, to make
report thereof in time to come, (pouring tears upon his shoulders
and in his bosom,) who gave attentive ears unto the same; the
which prayer he made upon the whole creed, wherein he continued
the space of half an hour. Now, after he was somewhat entered into
his prayer, a box was brought and laid before him upon a stool,
with his pardon (or at least-wise it was feigned to be his pardon)
from the queen, if he would turn. At the sight whereof he cried,
"If you love my soul, away with it! if you love my soul, away with
it!" The box being taken away, the Lord Chandos said, "Seeing
there is no remedy, despatch him quickly." Master Hooper said,
"Good my Lord, I trust your Lordship will give me leave to make an
end of my prayers."

Then said the Lord Chandos to Sir Edmund Bridges's son, which gave
ear before to Master Hooper's prayer at his request, "Edmund, take
heed that he do nothing else but pray: if he do, tell me, and I
shall quickly despatch him." Whiles this talk was, there stepped
one or two uncalled, who heard him speak these words following:

"Lord, (said he,) I am hell, but thou art heaven; I am swill and a
sink of sin, but thou art a gracious God and a merciful Redeemer.
Have mercy therefore upon me, most miserable and wretched
offender, after thy great mercy, and according to thine
inestimable goodness. Thou that art ascended into heaven, receive
me, hell, to be partaker of thy joys, where thou sittest in equal
glory with thy Father. For well knowest thou, Lord, wherefore I am
come hither to suffer, and why the wicked do persecute this thy
poor servant; not for my sins and transgressions committed against
thee, but because I will not allow their wicked doings, to the
contaminating of thy blood, and to the denial of the knowledge of
thy truth, wherewith it did please thee, by thy Holy Spirit, to
instruct me: the which, with as much diligence as a poor wretch
might, (being thereto called,) I have set forth to thy glory. And
well seest thou, my Lord and God, what terrible pains and cruel
torments be prepared for thy creature; such, Lord, as without thy
strength none is able to bear, or patiently to pass. But all
things that are impossible with man, are possible with thee:
therefore strengthen me of thy goodness, that in the fire I break
not the rules of patience; or else assuage the terror of the
pains, as shall seem most to thy glory."

As soon as the mayor had espied these men who made report of the
former words, they were commanded away, and could not be suffered
to hear any more. Prayer being done, he prepared himself to the
stake, and put off his host's gown, and delivered it to the
sheriffs, requiring them to see it restored unto the owner, and
put off the rest of his gear, unto his doublet and hose, wherein
he would have burned. But the sheriffs would not permit that, such
was their greediness; unto whose pleasures, good man, he very
obediently submitted himself; and his doublet, hose, and waistcoat
were taken off. Then, being in his shirt, he took a point from his
hose himself, and trussed his shirt between his legs, where he had
a pound of gunpowder in a bladder, and under each arm the like
quantity, delivered him by the guard. So, desiring the people to
say the Lord's prayer with him, and to pray for him, (who
performed it with tears, during the time of his pains,) he went up
to the stake. Now when he was at the stake, three irons, made to
bind him to the stake, were brought; one for his neck, another for
his middle, and the third for his legs. But he refusing them said,
"Ye have no need thus to trouble yourselves; for I doubt not but
God will give strength sufficient to abide the extremity of the
fire, without bands: notwithstanding, suspecting the frailty and
weakness of the flesh, but having assured confidence in God's
strength, I am content ye do as ye shall think good."

So the hoop of iron prepared for his middle was brought, which
being made somewhat too short, (for his belly was swollen by
imprisonment,) he shrank, and put in his belly with his hand,
until it was fastened: and when they offered to have bound his
neck and legs with the other two hoops of iron, be utterly refused
them, and would have none, saying, "I am well assured I shall not
trouble you."

Thus being ready, he looked upon all the people, of whom he might
be well seen, (for he was both tall and stood also on a high
stool,) and beheld round about him; and in every corner there was
nothing to be seen but weeping and sorrowful people. Then, lifting
up his eyes and bands unto heaven, he prayed to himself. By and
by, he that was appointed to make the fire, came to him, and did
ask him forgiveness. Of whom he asked why he should forgive him,
saying, that he knew never any offence he had committed against
him. "O sir!" said the man, "I am appointed to make the fire."
"Therein," said Master Hooper, "thou dost nothing offend me; God
forgive thee thy sins, and do thine office, I pray thee." Then the
reeds were cast up, and he received two bundles of them in his own
hands, embraced them, kissed them, and put under either arm one of
them, and showed with his hand how the rest should be bestowed,
and pointed to the place where any did lack.

Anon commandment was given that the fire should be set to, and so
it was. But because there were put to no fewer green faggots than
two horses could carry upon their backs, it kindled not by and by,
and was a pretty while also before it took the reeds upon the
faggots. At length it burned about him, but the wind having full
strength in that place, (it was a lowering and cold morning,) it
blew the flame from him, so that he was in a manner no more but
touched by the fire.

Within a space after, a few dry faggots were brought, and a new
fire kindled with faggots, (for there were no more reeds,) and
that burned at the nether parts, but had small power above,
because of the wind, saving that it did burn his hair, and scorch
his skin a little. In the time of which fire, even as at the first
flame, he prayed, saying mildly and not very loud, (but as one
without pains,) "O Jesus, the Son of David, have mercy upon me,
and receive my soul!" After the second was spent. he did wipe both
his eyes with his hands, and beholding the people, he said with an
indifferent loud voice, "For God's love, good people, let me have
more fire!"

And all this while his nether parts did burn; for the faggots were
so few, that the flame did not burn strongly at his upper parts.

The third fire was kindled within a while after, which was more
extreme than the other two: and then the bladders of gunpowder
brake, which did him small good, they were so placed, and the wind
had such power. In the which fire he prayed with somewhat a loud
voice. "Lord Jesus, have mercy upon me; Lord Jesus, have mercy
upon me: Lord Jesus, receive my spirit!" And these were the last
words he was heard to utter. But when he was black in the mouth,
and his tongue swollen, that he could not speak, yet his lips went
till they were shrunk to the gums: and he knocked his breasts with
his hands, until one of his arms fell off, and then knocked still
with the other, what time the fat, water, and blood, dropped out
at his fingers' ends, until by renewing of the fire his strength
was gone, and his hand did cleave fast, in knocking, to the iron
upon his breast. So immediately, bowing forwards, he yielded up
his spirit.

Thus was he three quarters of an hour or more in the fire. Even as
a lamb, patiently he abode the extremity thereof, neither moving
forwards, backwards, nor to any side: but, having his nether parts
burned, and his bowels fallen out, he died as quietly as a child
in his bed. And he now reigneth as a blessed martyr, in the joys
of heaven prepared for the faithful in Christ, before the
foundations of the world: for whose constancy all Christians are
bound to praise God.

A letter which Master Hooper did write out of prison, to certain
of his friends.

"The grace of God be with you. Amen. I did write unto you of late,
and told you of what extremity the parliament had concluded upon
concerning religion, suppressing the truth, and setting forth the
untruth; intending to cause all men by extremity to forswear
themselves, and to take again, for the head of the church, him
that is neither head nor member of it, but a very enemy, as the
word of God and all ancient writers do record: and for lack of law
and authority, they will use force and extremity, which have been
the arguments to defend the pope and popery, since their authority
first began in the world. But now is the time of trial, to see
whether we fear more God or man. It was an easy thing to hold with
Christ whilst the prince and world held with him: but now the
world hateth him, it is the true trial, who be his.

"Wherefore in the name, and in the virtue, strength, and power, of
his Holy Spirit, prepare yourselves in any case to adversity and
constancy. Let us not run away when it is most time to fight.
Remember none shall be crowned, but such as fight manfully; and he
that endureth to the end shall be saved. Ye must now turn all your
cogitations from the peril you see, and mark the felicity that
followeth the peril; either victory in this world of your enemies,
or else a surrender of this life to inherit the everlasting
kingdom. Beware of beholding too much the felicity or misery of
this world, for the consideration and too earnest love or fear of
either of them, draweth from God.

"Wherefore think with yourselves as touching the felicity of the
world, it is good; but yet none otherwise than it standeth with
the favour of God.

 It is to be kept; but yet so far forth as by keeping of it we
lose not God. It is good abiding and tarrying still among our
friends here; but yet so, that we tarry not therewithal in God's
displeasure, and hereafter dwell with the devils in fire
everlasting. There is nothing under God but may be kept; so that
God, being above all things we have, be not lost.

"Of adversity judge the same. Imprisonment is painful; but yet
liberty upon evil conditions is more painful. The prisons stink;
but yet not so much as sweet houses, where the fear and true
honour of God lack. I must be alone and solitary: it is better so
to be and have God with me, than to be in company with the wicked.
Loss of goods is great; but loss of God's grace and favour is
greater. I am a poor simple creature, and cannot tell how to
answer before such a great sort of noble, learned, and wise men:
it is better to make answer before the pomp and pride of wicked
men, than to stand naked in the sight of all heaven and earth
before the just God at the latter day. I shall die then by the
hands of the cruel man: he is blessed that loseth this life full
of miseries, and findeth the life of eternal joys. It is pain and
grief to depart from goods and friends; but yet not so much, as to
depart from grace and heaven itself. Wherefore there is neither
felicity nor adversity of this world, that can appear to be great,
if it be weighed with the joys or pains in the world to come.

"I can do no more, but pray for you: do the same for me, for God's
sake. For my part, I thank the heavenly Father, I have made mine
accounts, and appointed myself unto the will of the heavenly
Father: as he will, so I will, by his grace. For God's sake, as
soon as ye can, send my poor wife and children some letter from
you, and my letter also which I sent of late to D***. As it was
told me she never had letter from me since the coming of M*** S***
unto her; the more blame to the messengers, for I have written
divers times. The Lord comfort them, and provide for them; for I
am able to do nothing in worldly things. She is a godly and wise
woman. If my meaning had been accomplished, she should have had
necessary things but what I meant, God can perform, to whom I
commend both her, and you all. I am a precious jewel now, and
daintily kept; never so daintily: for neither mine own man, nor
any of the servants of the house, may come to me, but my keeper
alone, a simple rude man, God knoweth; but I am nothing careful
thereof. Fare you well.

"The twenty-first of January, 1555.

"Your bounden,

JOHN HOOPER."

Amongst many other memorable acts and notes worthy to be
remembered in the history of Master Hooper, this also is not to be
forgotten which happened between him and a bragging friar, a
little after the beginning of his imprisonment: the story whereof
here followeth.

"A friar came from France to England with great vaunt, asking who
was the greatest heretic in England: thinking belike to do some
great act upon him. To whom answer was made that Master Hooper had
then the greatest name to be the chiefest ringleader, who was then
in the Fleet. The friar coming to him, asked why he was committed
to prison. He said, for debt. Nay, said he, it was for heresy:
which, when the other had denied, 'What sayest thou,' quoth he,
'to Hoc est corpus meum?' Master Hooper, being partly moved at the
sudden question, desired that he might ask of him another
question, which was this: What remained after the consecration in
the sacrament -- any bread, or no? 'No bread at all,' saith he.
'And when ye break it, what do you break; whether  bread or the
body?' said Master Hooper. 'No bread,' said the friar,  'but the
body only.' 'If ye do so,' said Master Hooper, ye do great injury,
not only to the body of Christ, but also ye break the Scriptures,
which say, 'Ye shall not break of him one bone,' &c. With that the
friar, having nothing belike to answer, suddenly recoiled back,
and with his circles and his crosses began to use exorcism against
Master Hooper, as though," &c.

This and more wrote Master Hooper to Mistress Wilkinson, in a
letter, which letter was read unto her by John Kelke.

Comparison between Hooper and Polycarp.

WHEN I see and behold the great patience of these blessed martyrs
in our days in their sufferings, so quietly and constantly abiding
the torments that are ministered unto them of princes for God's
cause; methinks I may well and worthily compare them unto the old
martyrs of the primitive church: in the number of whom, if
comparison be to be made between saint and saint, martyr and
martyr, with whom might I better match this blessed martyr John
Hooper, through the whole catalogue of the old martyrs, than with
Polycarp, the ancient bishop of Smyrna, of whom Eusebius maketh
mention in the ecclesiastical story? For as both agreed together
in one kind of punishment, being both put to the fire, so which of
them showed more patience and constancy in the time of their
suffering, it is hard to be said. And though Polycarp, being set
in the flame, (as the story saith,) was kept by miracle from the
torment of the fire, till he was stricken down with weapon, and so
despatched: yet Hooper, by no less miracle, armed with patience
and fervent spirit of God's comfort, so quietly despised the
violence thereof, as though he had felt little more than did
Polycarp, in the fire flaming round about him.

Moreover, as it is written of Polycarp, when he should have been
tied to the stake, he required to stand untied, saying these words
"Let me alone I pray you; for he that gave me strength to come to
this fire, will also give me patience to abide in the same without
your tying." So likewise Hooper, with the like spirit, when he
should have been tied with three chains to the stake. requiring
them to have no such mistrust of him, was tied but with one; who,
if he had not been tied at all, yet no doubt, would have no less
answered to that great patience of Polycarp.

And as the end of them was both much agreeing, so the life of them
both was such, as might seem not far discrepant. In teaching,
alike diligent both; in zeal fervent, in life unspotted, in
manners and conversation inculpable: bishops and also martyrs
both. Briefly, in teaching so pithy and fruitful, that as they
both were joined together in one spirit, so might they be joined
in one name together -- ?????????? [Greek; Polykarpos; to wit,
much fruitful; to which name also ?????? [Greek: oporos] is not
much unlike. In this the martyrdom of Master Hooper may seem in
suffering to go before, though in time it followed the martyrdom
of Polycarp, for that he was both longer in prison, and there also
so cruelly handled by the malice of his keepers, as I think none
of the old martyrs ever suffered the like. To this also add, how
he was degraded by Bonner with such contumelies and reproaches, as
I think, in Polycarp's time, was not used to any.

And as we have hitherto compared these two good martyrs together,
so now if we should compare the enemies and authors of their death
one with the other, we should find no inequality betwixt them
both, but that the adversaries of Master Hooper seemed to be more
cruel and unmerciful. For they that put Polycarp to death, yet
ministered to him a quick despatch, moved belike by some
compassion not to have him stand in the torment; whereas the
tormentors of Master Hooper suffered him, without all compassion,
to stand three quarters of an hour in the fire. And as touching
the chief doers and authors of his martyrdom, what consul or
proconsul was there to be conferred with the chancellor here,
which brought this martyr to his burning? Let this suffice.

This good bishop and servant of God, being in prison, wrote divers
books and treatises, to the number of twenty-four, whereof some he
wrote to the parliament in Latin, and one to the bishop of
Chichester, Dr. Day: besides he wrote of the sacraments, of the
Lord's prayer, and of the ten commandments, with divers others.

Here follow certain of Master Hooper's letters.

As you have heard the whole story of the life and martyrdom of
this good man declared; so now let us consequently adjoin some
part of his letters, written in the time of his imprisonment, most
fruitful and worthy to be read, especially in these dangerous
days, of all true Christians, which, by true mortification, seek
to serve and follow the Lord through all tempests and storms of
this malignant world, as by the reading and perusing of the said
letters you shall better feel and understand.

A letter of Master Hooper to certain godly professors and lovers
of the truth, instructing them how to behave themselves in that
woeful alteration and change of religion.

"The grace, mercy, and peace of God the Father, through our Lord
Jesus Christ, be with you, my dear brethren, and with all those
that unfeignedly Love and embrace his holy gospel. Amen.

"It is told me, that the wicked idol, the mass, is established
again by law, and passed in the parliament-house. Learn the truth
of it, I pray you, and what penalty is appointed in the act to
such as speak against it; also whether there be any compulsion to
constrain men to be at it. The statute thoroughly known, such as
be abroad and at liberty may provide for themselves, and avoid the
danger the better. Doubtless there hath not been seen, before our
time, such a parliament as this is, that as many as were suspected
to be favourers of God's word should be banished out of both
houses. But we must give God thanks for that truth he hath opened
in the time of his blessed servant King Edward the Sixth, and pray
unto him that we deny it not, nor dishonour it with idolatry; but
that we may have strength and patience rather to die ten times
than to deny him once. Blessed shall we be, if ever God make us
worthy of that honour to shed our blood for his name's sake; and
blessed then shall we think the parents which brought us into the
world, that we should, from this mortality, be carried into
immortality. If we follow the commandment of St. Paul, that saith,
If ye then be risen again with Christ, seek those things which are
above, where Christ sitteth at the right hand of God; we shall
neither depart from the vain transitory goods of this world, nor
from this wretched and mortal life, with so great pains as others
do.

"Let us pray to our heavenly Father, that we may know and love his
blessed will, and the glorious joy prepared for us in time to
come; and that we may know and hate all things contrary to his
blessed will, and also the pain prepared for the wicked in the
world to come. There is no better way to be used in this
troublesome time for your consolation, than many times to have
assemblies together of such men and women as be of your religion
in Christ; and there to talk and renew amongst yourselves the
truth of your religion, to see what ye be by the word of God, and
to remember what ye were before ye came to the knowledge thereof;
to weigh and confer the dreams and false lies of the preachers
that now preach, with the word of God that retaineth all truth:
and by such talk and familiar resorting together, ye shall the
better find ont all their lies that now go about to deceive you,
and also both know and love the truth that God hath opened to us.
It is much requisite, that the members of Christ comfort one
another, make prayers together, confer one with another: so shall
ye be the stronger, and God's Spirit shall not be absent from you,
but in the midst of you, to teach you, to comfort you, to make you
wise in all godly things, patient in adversity, and strong in
persecution.

"Ye see how the congregation of the wicked, by helping one
another, make their wicked religion and themselves strong against
God's truth and his people. If ye may, have some learned man, that
can, out of the Scriptures, speak unto you of faith, and true
honouring of God; also that can show you the descent of Christ's
church from the beginning of it until this day, that ye may
perceive, by the life of our forefathers, these two things; the
one, that Christ's words, which said that all must suffer
persecution and trouble in the world, be true; the other, that
none of all his, before our time, escaped trouble -- then shall ye
perceive, that it is but a folly for one that professeth Christ
truly, to look for the love of the world.

"Thus shall ye learn to bear trouble, and to exercise your
religion, and feel indeed that Christ's words be true, In the
world ye shall suffer persecution. And when ye shall feel your
religion indeed, say, Ye be no better than your forefathers; but
be glad, that ye may be counted worthy soldiers for this war. And
pray God when ye come together, that he will use and order you and
your doings to these three ends, which ye must take heed to: the
first, that ye glorify God; the next, that ye edify the church and
congregation; the third, that ye profit your own souls.

"In all your doings beware ye be not deceived. For although this
time he not yet so bloody and tyrannous as the time of our
forefathers, that could not bear the name of Christ without danger
of life and goods; yet is our time more perilous both for body and
soul. Therefore of us Christ said, Think ye, when the Son of man
cometh, he shall find faith upon the earth? He said not, Think ye,
he shall find any man or woman christened, and in name a
Christian? But he spake of the faith that saveth the Christian man
in Christ. And doubtless the scarcity of faith is now more (and
will, I fear, increase) than it was in the time of the greatest
tyrants that ever were; and no marvel why. Read the sixth chapter
of St. John's Revelation, and ye shall perceive, amongst other
things, that at the opening of the fourth seal came out a pale
horse, and he that sat upon him was called Death, and hell
followed him. This horse, is the time wherein hypocrites and
dissemblers entered into the church under the pretence of true
religion, as monks, friars, nuns, massing-priests, with such
others, that hath killed more souls with heresy and superstition,
than all the tyrants that ever were, who killed bodies by fire,
sword, or banishment, as it appeareth by his name that sitteth
upon the horse, who is called Death: for all souls that leave
Christ, and trust to these hypocrites, live to the devil in
everlasting pain, as is declared by him that followeth the pale
horse, which is hell.

"These pretended and pale hypocrites have stirred the earthquakes,
that is to wit, the princes of the world, against Christ's church;
and have also darkened the sun, and made the moon bloody, and have
caused the stars to fall from heaven: that is to say, have
darkened with mists, and daily do darken, (as ye hear by their
sermons,) the clear sun of God's most pure word. The moon, which
be God's true preachers, which fetch only light at the sun of
God's word, are turned into blood, prisons, and chains, that their
light cannot shine unto the world as they would: whereupon it
cometh to pass, that the stars, that is to say, Christian people,
fall from heaven, that is to wit, from God's most true word to
hypocrisy, most devilish superstition, and idolatry. Let some
learned man show you all the articles of your belief and monument
of Christian faith, from the time of Christ hitherto, and ye shall
perceive that there was never mention of such articles as these
hypocrites teach. God bless you, and pray for me as I do for you.

"Out of the Fleet, by your brother in Christ,

JOHN HOOPER."

To Master Ferrar, bishop of St. David's, Dr. Taylor, Master
Bradford, and Master Philpot, prisoners in the King's Bench in
Southwark.

"The grace of God be with you, Amen. I am advertised by divers, as
well such as love the truth,as also by such as yet be not come
unto it, that ye and I shall be carried shortly to Cambridge,
there to dispute for the faith, and for the religion of Christ
(which is most true) that we have and do profess. I am (as I doubt
not ye be) in Christ ready, not only to go to Cambridge, but also
to suffer, by God's help, death itself in the maintenance thereof.
Weston and his complices have obtained forth the commission
already; and speedily, most like, he will put it in execution.
Wherefore, dear brethren, I do advertise you of the thing before,
for divers causes. The one to comfort you in the Lord, that the
time draweth near and is at hand, that we shall testify before
God's enemies God's truth: the next, that ye should prepare
yourselves the better for it: the third, to show you what ways I
think ourselves were best to use in this matter, and also to hear
of you your better advice, if mine be not good. Ye know such as
shall be censors and judges over us breathe and thirst for our
blood; and whether we, by God's help overcome after the word of 
God, or by force and subtlety of our adversaries be overcome, this
will be the conclusion: our adversaries will say, they overcome;
and ye perceive how they report of those great learned men and
godly personages at Oxford.

"Wherefore I mind never to answer them, except I have books
present, because they use not only false allegation of the
doctors, but also a piece of the doctors against the whole course
of the doctors' mind. The next, that we may have sworn notaries,
to take things spoken indifferently: which will be very hard to
have, for the adversaries will have the oversight of all things,
and then make theirs better than it was, and ours worse than it
was. Then, if we see that two or three, or more, will speak
together, or with scoffs and taunts illude and mock us; I suppose
it were best to appeal, to be heard before the queen and the whole
council, and that would much set forth the glory of God. For many
of them know already the truth, many of them err rather of zeal
than malice, and the others that be indurate should be answered
fully to their shame, I doubt not; although to our smart and
blood-shedding. For of this I am assured, that the commissioners
appointed fo hear us and judge us, mean nothing less than to hear
the cause indifferently; for they be enemies unto us and our
cause, and be at a point already to give sentence against us: so
that if it were possible, with St. Stephen, to speak so that they
could not resist us, or to use such silence and patience as Christ
did, they will proceed to revenging.

"Wherefore, my dear brethren in the mercy of Jesus Christ, I would
be glad to know your advice this day or to-morrow; for shortly we
shall begone, and I verily suppose that we shall not company
together, but be kept one abroad from another. They will deny our
appeal, yet let us challenge the appeal, and take witness thereof,
of such as be present, and require for indifferency of hearing and
judgment, to be heard either before the queen and the council, or
else before all the parliament, as they were used in King Edward's
days. Further, for my part I will require both books and time to
answer. We have been prisoners now three quarters of a year, and
have lacked our books; and our memories, by close keeping and
ingratitude of their parts, be not so present and quick as theirs
be. I trust God will be with us, yea, I doubt not but he will, and
teach us to do all things in his cause godly and constantly. If
our adversaries, that shall be our judges, may have their purpose,
we shall dispute one day, be condemned the next day, and suffer
the third day. And yet is there no law to condemn us, (as far as I
know,) and so one of the Convocation-house said this week to Dr.
Weston. To whom Weston made this answer, 'It forceth not,' quoth
he, 'for a law: we have commission to proceed with them. When they
be despatched, let their friends sue the law.'

"Now how soon a man may have such a commission at my Lord
Chancellor's hand, you know. It is as hard to be obtained as an
indictment for Christ at Caiaphas's hand. Besides that the
bishops, having the queen so upon their sides, may do all things
both without the advice, and also the knowledge of the rest of the
lords of the temporalty; who, at this present, have found out the
mark that the bishop shot at, and doubtless be not pleased with
their doings. I pray you, help, that our brother Saunders, and the
rest in the Marshalsea, may understand these things, and send me
your answer betime. 'Judas sleepeth not; neither know we the day
nor the hour.' The Lord Jesus Christ, with his Holy Spirit,
comfort and strengthen us all. Amen.

"May the sixth, anno 1554.

"Yours, and with you unto death, in Christ,

JOHN HOOPER."

An exhortation to patience, sent to his godly wife, Ann Hooper;
whereby all the true members of Christ may take comfort and
courage to suffer trouble and affliction for the profession of his
holy gospel.

"Our Saviour Jesus Christ -- dearly beloved, and my godly wife --
in St. Matthew's Gospel said to his disciples, That it was
necessary scandals should come: and that they could not be
avoided, he perceived as well by the condition of those that
should perish and be lost for ever in the world to come, as also
by their affliction that should be saved. For he saw the greatest
part of the people should contemn and neglect whatsoever true
doctrine or godly ways should be showed unto them, or else receive
and use it as they thought good to serve their pleasures, without
any profit to their souls at all, not caring whether they lived as
they were commanded by God's word or not; but would think it
sufficient to be counted to have the name of a Christian man, with
such works and fruits of his profession and Christianity, as his
fathers and elders, after their custom and manner, esteem and take
to be good fruits and faithful works; and will not try them by the
word of God at all. These men, by the just judgment of God, be
delivered unto the craft and subtilty of the devil, that they may
be kept by one scandalons stumbling-block or other, that they
never come unto Christ, who came to save those that were lost: as
ye may see how God delivereth wicked men up unto their own lusts,
to do one mischief after another; careless, until they come into a
reprobate mind, that forgetteth itself, and cannot know what is
expedient to be done, or to be left undone; because they close
their eyes, and will not see the light of God's word offered unto
them: and being thus blinded, they prefer their own vanities
before the truth of God's word. Where such corrupt minds be, there
is also corrupt election and choice of God's honour: so that the
mind of man taketh falsehood for truth, superstition for true
religion, death for life, damnation for salvation, hell for
heaven, and persecution of Christ's members for God's service and
honour. And as these men wilfully and voluntarily reject the word
of God, even so God most justly delivereth them into the blindness
of mind and hardness of heart, that they cannot understand, nor
yet consent to, any thing that God would have preached and set
forth to his glory, after his own will and word: wherefore they
hate it mortally, and of all things most detest God's holy word.
And as the devil hath entered into their hearts, that they
themselves cannot nor will not come to Christ, to be instructed by
his holy word even so can they not abide any other man, to be a
Christian man, and to lead his life after the word of God; but
hate him. persecute him, rob him, imprison him, yea, and kill him,
whether it be man or woman, if God suffer it. And so much are
these wicked men blinded, that they pass off no law, whether it be
God's or man's, but persecute such as never offended; yea, do evil
to those that have prayed daily for them, and wish them God's
grace.

"In their Pharaonical and blind fury they have no respect to
nature. For the brother persecuteth the brother, the father the
son; and most dear friends, in devilish slander and offence, are
become most mortal enemies. And no marvel; for when they have
chosen sundry masters, the one the devil, the other God, the one
shall agree with the other, as God and the devil agree between
themselves. For this cause (that the more part of the world doth
use to serve the devil under cloaked hypocrisy of God's title)
Christ said, It is expedient and necessary that scandals should
come: and many means be devised to keep the little babes of Christ
from the heavenly Father; but Christ saith, Woe be unto him by
whom the offence cometh! Yet is there no remedy, man being of such
corruption and hatred towards God, but that the evil shall be
deceived, and persecute the good; and the good shall understand
the truth, and suffer persecution for it, unto the world's end:
For as he that was born after the flesh, persecuted in times past
him that was born after the Spirit, even so it is now. Therefore,
forasmuch as we live in this life amongst so many great perils and
dangers, we must be well assured by God's word how to bear them,
and how patiently to take them as they be sent to us from God. We
must also assure ourselves, that there is no other remedy for
Christians in the time of trouble, than Christ himself hath
appointed us. In St. Luke he giveth us this commandment: Ye shall
possess your lives in patience, saith he. In the which words he
giveth us both commandment what to do, and also great comfort and
consolation in all troubles. He showeth what is to be done, and
what is to be hoped for, in troubles. And, when troubles happen,
he biddeth us be patient, and in no case violently nor seditiously
to resist our persecutors: because God hath such care and charge
of us, that he will keep in the midst of all troubles the very
hairs of our head, so that one of them shall not fall away without
the will and pleasure of our heavenly Father. Whether the hair,
therefore, tarry on the head, or fall from the head, it is the
will of the Father. And seeing he hath such care for the hairs of
our head, how much more doth he care for our life itself!
Wherefore let God's adversaries do what they list, whether they
take life or take it not, they can do us no hurt: for their
cruelty hath no further power than God permitteth them; and that
which cometh unto us by the will of our heavenly Father can be no
harm, no loss, neither destruction unto us; but rather gain,
wealth, and felicity. For all troubles and adversity that chance
to such as be of God, by the will of the heavenly Father, can be
none other but gain and advantage.

"That the spirit of man may feel these consolations, the giver of
them, the heavenly Father, must be prayed unto, for the merits of
Christ's passion: for it is not the nature of man that can be
contented, until it be regenerated and possessed by God's Spirit,
to bear patiently the troubles of the mind or of the body. When
the mind and heart of a man seeth on every side sorrow and
heaviness, and the worldly eye beholdeth nothing but such things
as be troublous and wholly bent to rob the poor of that he hath,
and also to take from him his life: except the man weigh these
brittle and uncertain treasures that be taken from him, with the
riches of the life to come; and this life of the body, with the
life in Christ's precious blood; and so, for the love and
certainty of the heavenly joys, contemn all things present --
doubtless he shall never be able to bear the loss of goods, life,
or any other thing of this world.

"Therefore St. Paul giveth a godly and necessary lesson to all men
in this short and transitory life, and therein showeth how a man
may best bear the iniquities and troubles of this world: If ye be
risen again with Christ, saith he, seek the things which are
above; where Christ sitteth at the right hand of God the Father.
Wherefore, the Christian man's faith must be always upon the
resurrection of Christ, when he is in trouble; and in that
glorious resurrection he shall not only see continual and
perpetual joy and consolation, but also the victory and triumph
over all persecution, trouble, sin, death, hell, the devil, and
all other tyrants and persecutors of Christ and of Christ's
people; the tears and weeping of the faithful dried up; their
wounds healed; their bodies made immortal in joy; their souls for
ever praising the Lord, in conjunction and society everlasting
with the blessed company of God's elect, in perpetual joy. But the
words of St. Paul in that place, if they be not marked, shall do
little profit to the reader or hearer, and give him no patience at
all in this impatient and cruel world.

"In this first part St. Paul commandeth us, to think or set our
affections on things that are above. When he biddeth us seek the
things that are above, he requireth that our minds never cease
from prayer and study in God's word, until we see, know, and
understand, the vanities of this world; the shortness and misery
of this life, and the treasures of the world to come; the
immortality thereof, the joys of that life; and so never cease
seeking, until such time as we know certainly and be persuaded,
what a blessed man he is, that seeketh the one and findeth it, and
careth not for the other though he lose it. And in seeking to have
right judgment between the life present and the life to come, we
shall find how little the pains, imprisonment, slanders, lies, and
death itself is, in this world, in respect of pains everlasting,
the prison infernal, and dungeon of hell, the sentence of God's
just judgment, and everlasting death.

"When a man hath, by seeking the word of God, found out what the
things above be, then must he (as St. Paul saith) set his
affections upon them. And this commandment is more hard than the
other. For man's knowledge many times seeth the best, and knoweth
that there is a life to come, better than this life present; as
you may see how, daily, men and women can praise and commend, yea,
and wish for heaven, and to be at rest there, yet they set not
their affection upon it: they do more affect and love indeed a
trifle of nothing in this world that pleaseth their affection,
than the treasure of all treasures in heaven, which their own
judgments saith is better than all worldly things. Wherefore we
must set our affections upon the things that be above; that is to
say, when any thing, worse than heaven, upon earth, offereth
itself to be ours, if we will give our good wills to it, and love
it in our hearts, then ought we to see, by the judgment of God's
word, whether we may have the world without offence of God, and
such things as be for this worldly life without his displeasure.
If we cannot, St. Paul's commandment must take place, Set your
affections on things that are above. If the riches of this world
may not be gotten nor kept by God's law, neither our lives be
continued without the denial of his honour, we must set our
affection upon the riches and life that is above, and not upon
things that be on the earth. Therefore this second commandment of
St. Paul requireth, that as our minds judge heavenly things to be
better than things upon the earth, and the life to come better
than the life present; so we should choose them before other, and
prefer them, and have such affection to the best, that in no case
we set the worst before it, as the most part of the world doth and
hath done; for they choose the best and approve it, and yet follow
the worst.

"But these things, my godly wife, require rather cogitation,
meditation, and prayer, than words or talk. They be easy to be
spoken of, but not so easy to be used and practised. Wherefore,
seeing they be God's gifts, and none of ours, to have as our own
when we would, we must seek them at our heavenly Father's hand,
who seeth and is privy how poor and wretched we be, and how naked,
how spoiled and destitute of all his blessed gifts, we be, by
reason of sin. He did command therefore his disciples, when he
showed them that they should take patiently the state of this
present life, full of troubles and persecution, to pray that they
might well escape those troubles that were to come, and be able to
stand before the Son of man. When you find yourself too much
oppressed, (as every man shall be sometimes with the fear of God's
judgment,) use the seventy-seventh Psalm, that beginneth, I will
cry unto God with my voice, and he shah hearken unto me: in which
Psalm is both godly doctrine and great consolation unto the man or
woman that is in anguish of mind.

"Use also in such trouble the eighty-eighth Psalm, wherein is
contained the prayer of a man that was brought into extreme
anguish and misery, and being vexed with adversaries and
persecutions, saw nothing but death and hell. And although he felt
in himself, that he had not only man, but also God angry towards
him, yet he by prayer humbly resorted unto God, as the only port
of consolation, and, in the midst of his desperate state of
trouble, put the hope of his salvation in him, whom he felt his
enemy. Howbeit no man of himself can do this; but the Spirit of
God, that striketh the man's heart with fear -- prayeth for the
man stricken and feared, with unspeakable groanings. And when you
feel yourself, or know any other, oppressed after such sort, be
glad; for, after that God hath made you to know what you be of
yourself, he will doubtless show you comfort, and declare unto you
what you be in Christ his only Son; and use prayer often, for that
is the means whereby God will be sought unto for his gifts. These
Psalms be for the purpose, when the mind can take no
understanding, nor the heart any joy, of God's promises: and
therefore were the sixth, twenty-second, thirtieth, thirty-first.
thirty-eighth, and sixty-ninth Psalms also made, from the which
you shall learn both patience and consolation. Remember, that
although your life (as all Christian men's be) be hid, and
appeareth not what it is, yet it is safe (as St. Paul saith) with
God in Christ: and when Christ shall appear, then shall our lives
be made open with him in glory. But, in the mean time, with
seeking and setting our affections upon the things that be above,
we must patiently suffer whatsoever God shall send unto us in this
mortal life. Notwithstanding, it might fortune that some would
say, 'Who is so perfect, that can let all things pass as they
come, and have no care of them; suffer all things, and feel
nothing; be tempted of the devil, the world, and the flesh, and be
not troubled?' Verily no man living. But this I say, that, in the
strength of Jesus Christ things that come may pass with care, for
we be worldly; and yet are we not carried with them from Christ,
for we be in him godly. We may suffer things, and feel them as
mortal men, yet bear them and overcome them as Christian men. We
may be tempted of the devil, the flesh, and the world; but yet,
although those things pinch, they do not pierce; and, although
they work sin in us, yet in Christ no damnation to those that be
grafted in him. Hereof may the Christian man learn both
consolation and patience: consolation, in that he is compelled
both in his body and goods to feel pain and loss; and in the soul
heaviness and anguish of mind: howbeit none of them both shall
separate him from the love that God beareth him in Christ. He may
learn patience, forasmuch as his enemies both of body and soul,
and the pains also they vex us withal for the time, if they tarry
with us as long as we live, yet, when death cometh, they shall
avoid, and give place to such joys as be prepared for us in
Christ: for no pains of the world be perpetual, and whether they 
shall afflict us for all the time of our mortal life, we know not;
for they be servants of God, to go and come as he commandeth them.
But we must take heed we meddle not forcibly nor seditiously to
put away the persecution appointed unto us by God. Remember
Christ's saying, Possess you your lives by your patience. And in
this commandment God requireth of every man and woman this patient
obedience. He saith not, it is sufficient that other holy
patriarchs, prophets, apostles, evangelists, and martyrs,
continued their lives in patience, and patient suffering the
trouble of this world; but Christ saith to every one of his
people, By your own patience ye shall continue your life: not that
man hath patience in himself, but that he must have it for himself
of God, the only giver of it, if he purpose to be a godly man.
Now, therefore, as our profession and religion requireth patience
outwardly, without resistance and force; so requireth it patience
of the mind, and not to be angry with God, although he use us,
that be his own creatures, as him listeth.

"We may not also murmur against God, but say always, his judgments
be right and just -- and rejoice that it pleaseth him by troubles
to use us, as he used heretofore such as he most loved in this
world; and have a singular care to this commandment, Be glad and
rejoice; for he showeth great cause why: Your reward, saith he, is
great in heaven. These promises of him that is the truth itself
shall, by God's grace, work both consolation and patience in the
afflicted Christian person. And when our Saviour Christ hath
willed men in trouble to be content and patient, because God, in
the end of trouble, in Christ hath ordained eternal consolation;
he useth also to take from us all shame and rebuke, as though it
were not an honour to suffer for Christ, because the wicked world
doth curse and abhor such poor troubled Christians. Wherefore
Christ placeth all his honourably, and saith, Even so persecuted
they the prophets that were before you. We may also see with whom
the afflicted for Christ's sake be esteemed, by St. Paul to the
Hebrews, whereas the number of the blessed and glorious company of
saints appear now to our faith in heaven, in joy; yet, in the
letter, for the time of this life, in such pains and contempt as
was never more. Let us therefore consider both them, and all other
things of the world since the fall of man, and we shall perceive
nothing to come to perfection, but with such confusion and
disorder to the eye of the world, as though things were rather
lost for ever, than like to come to any perfection at all. For of
godly men, who ever came to heaven (no not Christ himself) until
such time as the world had thought verily that both he and all his
had been clean destroyed and cast away as the wise man saith of
the wicked people, We thought them to be fools, but they be in
peace.

"We may learn by things that nourish and maintain us, both meat
and drink, what loathsomeness and (in manner) abhorring they come
unto, before they work their perfection in us. From life they are
brought to the fire, and clean altered from that they were when
they were alive; from the fire to the trencher and knife, and all-
to-hacked; from the trencher to the mouth, and as small ground as
the teeth can grind them; and from the mouth into the stomach, and
there so boiled and digested before they nourish, that whosoever
saw the same, would loathe and abhor his own nourishment, before
it come to his perfection.

"Is it then any marvel if such Christians as God delighteth in, be
so mangled and defaced in this world, which is the kitchen and
mill to boil and grind the flesh of God's people in, till they
achieve their perfection in the world to come And as a man looketh
for the nutriment of his meat when it is full digested, and not
before; so must he look for his salvation when he hath passed this
troublous world, and not before. Raw flesh is not meat wholesome
for man: and unmortified men and women be not creatures meet for
God. Therefore Christ saith, that his people must be broken, and
all-to-be-torn in the mill of this world; and so shall they be
most fine meal unto the heavenly Father. And it shall be a
Christian man's part, and the duty of a mind replenished with the
Spirit of God, to mark the order of God in all his things; how he
dealeth with them, and how they suffer; and be content to let God
do his will upon them: as St. Paul saith, They wait until the
number of the elect be fulfilled, and never be at rest, but look
for the time when God's people shall appear in glory.

"We must therefore patiently suffer, and willingly attend upon
God's doings, although they seem clean contrary, after our
judgment, to our wealth and salvation; as Abraham did, when he was
bid to offer his son Isaac, in whom God promised the blessing and
multiplying of his seed. Joseph at the last came to that which God
promised him, although in the mean time, after the judgment of the
world, he was never like to be (as God said he should be) lord
over his brethren. When Christ would make the blind man to see, he
put clay upon his eyes, which, after the judgment of man, was a
means rather to make him doubly blind, than to give him his sight;
but he obeyed, and knew that God could work his desire, what means
soever he used contrary to man's reason. And as touching this
world, he useth all his after the same sort. If any smart, his
people be the first; if any suffer shame, they begin; if any be
subject to slander, it is those that he loveth: so that he showeth
no face or favour, nor love almost in this world outwardly to
them, but layeth clay upon their sore eyes that be sorrowful: yet
the patient man seeth, as St. Paul saith, life hid under these
miseries and adversities, and sight under foul clay; and in the
mean time he hath the testimony of a good conscience, and
believeth God's promises to be his consolation in the world to
come; which is more worth unto him, than all the world is worth
besides: and blessed is that man in whom God's Spirit beareth
record, that he is the Son of God, whatsoever troubles he suffer
in this troublesome world.

"And to judge things indifferently, my good wife, the troubles be
not yet generally, as they were in our good fathers' time, soon
after the death and resurrection of our Saviour Jesus Christ,
whereof he spake in St. Matthew: of the which place you and I have
taken many times great consolation, and especially of the latter
part of the chapter, wherein is contained the last day and end of
all troubles (I doubt not) both for you and me, and for such as
love the coming of our Saviour Christ to judgment. Remember
therefore that place, and mark it again, and ye shall in this time
see this great consolation, and also learn much patience. Were
there ever such troubles, as Christ threatened upon Jerusalem? Was
there since the beginning of the world such affliction? Who was
then best at ease? The apostles, that suffered in body
persecution, and gathered of it ease and quietness in the promises
of God. And no marvel, for Christ saith, Lift up your heads, for
your redemption is at hand; that is to say, your eternal rest
approacheth and draweth near. The world is stark blind, and more
foolish than foolishness itself, and so be the pcople of the
world. For when God saith, Trouble shall come, they will have
ease. And when God saith. Be merry and rejoice in trouble, we
lament and mourn, as though we were cast-a-ways. But this our
flesh (which is never merry with virtue, nor sorry with vice;
never laugheth with grace, nor ever weepeth with sin) holdeth fast
with the world, and letteth God slip. But, my dearly beloved wife,
you know how to perceive and to beware of the vanity and crafts of
the devil well enough in Christ. And that ye may the better have
patience in the Spirit of God, read again the twenty-fourth
chapter of St. Matthew, and mark what difference is between the
destruction of Jerusalem and the destruction of the whole world,
and you shall see, that then here were left alive many offenders
to repent; but, at the latter day, there shall be absolute
judgment, and sentence (never to be revoked) of eternal life and
eternal death upon all men; and yet, towards the end of the world,
we have nothing so much extremity as they had then, but even as we
be able to bear. So doth the merciful Father lay upon us now
imprisonment (and I suppose, for my part, shortly death); now
spoil of goods, loss of friends, and the greatest loss of all, the
knowledge of God's word. God's will be done. I wish in Christ
Jesus, our only Mediator and Saviour, your constancy and
consolation, that you may live for ever and ever, whereof in
Christ I doubt not; to whom, for his most blessed and painful
passion, I commit you. Amen.

"October the thirteenth, A. D. 1553."

To a certain godly woman, instructing her how she should behave
herself in the time of her widowhood.

"The grace of God and the comfort of his Holy Spirit be with you,
and all them that unfeignedly love his holy gospel. Amen.

"I thank you, dear sister, for your most loving remembrance; and,
although I cannot recompense the same, yet do I wish, with all my
heart, that God would do it, requiring you not to forget your duty
towards God in these perilous days, in the which the Lord will try
us. I trust you do increase, by reading of the Scriptures, the
knowledge you have of God; and that you diligently apply yourself
to follow the same: for the knowledge helpeth not, except the life
be according thereunto. Further, I do heartily pray you, to
consider the state of your widowhood, and if God shall put in your
mind to change it, remember the saying of St. Paul, It is lawful
for the widow or maiden to marry to whom they list, so it be in
the Lord; that is to say, to such a one as is of Christ's
religion. Dearly beloved in Christ, remember these words, for you
shall find thereby great joy and comfort, if you change your
state. Whereof I will, when I have better leisure, (as now I have
none at all,) further advertise you. In the mean time I commend
you to God, and the guiding of his good Spirit, who stablish and
confirm you in all well-doing, and keep you blameless to the day
of the Lord! Watch and pray, for this day is at hand.

"Yours assured in Christ,

JOHN HOOPER."

To all my dear brethren, my relievers and helpers in the city of
London.

"The grace of God be with you, Amen. I have received from you,
dearly beloved in our Saviour Jesus Christ, by the hands of my
servant William Downton, your liberality, for the which I most
heartily thank you, and I praise God highly in you and for you,
who hath moved your hearts to show this kindness towards me;
praying him to preserve you from all famine, scarcity, and lack of
the truth of his word, which is the lively food of your souls, as
you preserve my body from hunger and other necessities which
should happen unto me, were it not cared for by the benevolence
and charity of godly people. Such as have taken all worldly goods
and lands from me, and spoiled me of all that I had, have
imprisoned my body, and appointed not one halfpenny to feed or
relieve me withal: but I do forgive them, and pray for them daily
in my poor prayer unto God; and from my heart I wish their
salvation, and quietly and patiently bear their injuries, wishing
no further extremity to be used towards us. Yet, if the contrary
seem best unto our heavenly Father, I have made my reckoning, and
fully resolved myself to suffer the uttermost that they are able
to do against me, yea, death itself, by the aid of Christ Jesus,
who died the most vile death of the cross for us wretches and
miserable sinners. But of this I am assured, that the wicked
world, with all its force and power, shall not touch one of the
hairs of our heads without leave and licence of our heavenly
Father, whose will be done in all things. If he will life, life be
it: if he will death, death be it. Only we pray, that our wills
may be subject unto his will; and then, although both we and all
the world see none other thing but death, yet if he think life
best, we shall not die -- no, although the sword be drawn out over
our heads: as Abraham thought to kill his son Isaac, yet, when God
perceived that Abraham had surrendered his will to God's will, and
was content to kill his son, God then saved his son.

"Dearly beloved, if we be contented to obey God's will, and for
his commandment's sake to surrender our goods and our lives to be
at his pleasure, it maketh no matter whether we keep goods and
life, or lose them. Nothing can hurt us that is taken from us for
God's cause, nor can any thing at length do us good that is
preserved contrary unto God's commandment. Let us wholly suffer
God to use us and ours after his holy wisdom, and beware we
neither use nor govern ourselves contrary to his will by our own
wisdom; for if we do, our wisdom will at length prove foolishness.
It is kept to no good purpose, that we keep contrary unto his
commandments. That can by no means be taken from us, which he
would should tarry with us. He is no good Christian that ruleth
himself and his, as worldly means serve: for he that so doth,
shall have as many changes as chance in the world. To-day with the
world he shall like and praise the truth of God; to-morrow as the
world will, so will he like and praise the falsehood of man: to-
day with Christ, and to-morrow with antichrist. Wherefore, dear
brethren, as touching your behaviour towards God, use both your
inward spirits and your outward bodies, your inward and your
outward man, (I say,) not after the manner of men, but after the
infallible word of God.

"Refrain from evil in both; and glorify your heavenly Father in
both. For if ye think ye can inwardly in the heart serve him, and
yet outwardly serve with the world, in external service, the thing
that is not God, ye deceive yourselves; for both the body and the
soul must together concur in the honour of God, as St. Paul
plainly teacheth. For if an honest wife be bound to give both
heart and body to faith and service in marriage, and if an honest
wife's faith in the heart cannot stand with an unchaste or defiled
body outwardly; much less can the true faith of a Christian, in
the service of Christianity, stand with the bodily service of
external idolatry; for the mystery of marriage is not so
honourable between man and wife, as it is between Christ and every
Christian man, as St. Paul saith.

"Therefore, dear brethren, pray to the heavenly Father, that as he
spared not the soul nor the body of his dearly beloved Son, but
applied both of them with extreme pain, to work our salvation both
of body and soul; so he will give us all grace to apply our bodies
and souls to be servants unto him: for doubtless he requireth as
well the one as the other, and cannot be discontented with the
one, and well pleased with the other. Either he hateth both, or
loveth both; he divideth not his love to one, and his hatred to
the other. Let not us therefore, good brethren, divide ourselves,
and say our souls serve him, whatsoever our bodies do to the
contrary for civil order and policy.

"But, alas! I know by myself, what troubleth you; that is, the
great danger of the world, that will revenge, ye think, your
service to God with sword and fire, with loss of goods and lands.
But, dear brethren, weigh of the other side, that your enemies and
God's enemies shall not do so much as they would, but as much as
God shall suffer them, who can trap them in their own counsels,
and destroy them in the midst of their furies. Remember ye be the
workmen of the Lord, and called into his vineyard, there to labour
till evening-tide, that you may receive your penny, which is more
worth than all the kingdoms of the earth. But he that calleth us
into his vineyard, hath not told us how sore and how fervently the
sun shall trouble us in our labour; but hath bid us labour, and
commit the bitterness thereof unto him, who can and will so
moderate all afflictions, that no man shall have more laid upon
him, than in Christ lie shall be able to bear. Unto whose merciful
tuition and defence I commend both your souls and bodies.

"September the second, anno 1554.

"Yours, with my poor prayer,

JOHN HOOPER."

To a merchant of London, by whose means he had received much
comfort in his great necessity in the Fleet.

"Grace, mercy, and peace, in Christ Jesus our Lord. I thank God
and you for the great help and consolation I have received in the
time of adversity by your charitable means; but most rejoice that
you be not altered from truth, although falsehood cruelly seeketh
to distain her. Judge not, my brother, truth by outward
appearance; for truth now worse appeareth, and more vilely is
rejected, than falsehood. Leave the outward show, and see, by the
word of God, what truth is; and accept truth, and dislike her not,
though man call her falsehood. As it is now, so it hath been
heretofore, the truth rejected and falsehood received. Such as
have professed truth, for truth have smarted, and the friends of
falsehood laughed them to scorn. The trial of both hath been by
contrary success; the one having the commendation of truth by man,
but the condemnation of falsehood by God; flourishing for a time,
wifh endless destruction: the other afflicted a little season, but
ending with immortal joys. Wherefore, dear brother, ask and demand
of your book, the Testament of Jesus Christ, in those woeful and
wretched days, what you should think, and what you should stay
upon for a certain truth; and whatsoever you hear taught, try it
by your book, whether it be true or false. The days be dangerous
and full of peril, not only for the world and worldly things, but
for heaven and heavenly things. It is a trouble to lose the
treasure of this life, but yet a very pain, if it be kept with the
offence of God. Cry, call, pray; and in Christ daily require help,
succour, mercy, wisdom, grace, and defence, that the wickedness of
this world prevail not against us. We began well, God preserve us
until the end. I would write more often unto you, but I do
perceive you be at so much charges with me, that I fear you would
think when I write I crave. Send me nothing till I send to you for
it; and so tell the good men, your partners: and when I need, I
will be bold with you.

"December the third, anno 1554.

"Yours, with my prayer,

JOHN HOOPER."

To Mistress Wilkinson, a woman hearty in God's cause, and
comfortable to his afflicted members: afterwards dying in exile at
Frankfort.

"The grace of God, and the comfort of his Holy Spirit, be with
you. Amen.

"I am very glad to hear of your health, and do thank you for your
loving tokens. But I am a great deal more glad to hear how
Christianly you avoid idolatry, and prepare yourself to suffer the
extremity of the world, rather than to endanger yourself to God.
You do as you ought to do in this behalf; and in suffering of
transitory pains, you shall avoid permanent torments in the world
to come. Use your life, and keep it with as much quietness as you
can, so that you offend not God. The ease that cometh of his
displeasure, turneth at length to unspeakable pains; and the gains
of the world, with the loss of his favour, is beggary and
wretchedness. Reason is to be amended in this cause of religion:
for it will choose and follow an error with the multitude, if it
may be allowed, rather than turn to faith, and follow the truth
with the people of God. Moses found the same fault in himself, and
did amend it, choosing rather to be afflicted with the people of
God, than to use the liberty of the king's daughter, that
accounted him as her son. Pray for contentation and peace of the
Spirit, and rejoice in such troubles as shall happen to you for
the truth's sake: for in that part Christ saith, you be happy.
Pray also for me, I pray you, that I may do in all things the will
of our heavenly Father: to whose tuition and defence I commend
you."

To my dear friends in God, Master John Hall and his wife,
exhorting them to stand fast in the truth.

"The grace of God be with you, Amen. I thank you for your loving
and gentle friendship at all times, praying to God to show unto
you such favour, that whatsoever trouble and adversity happen, ye
go not back from him. These days be dangerous and full of peril;
but yet let us comfort ourselves in calling to remembrance the
days of our forefathers, upon whom the Lord sent such troubles,
that many hundreds, yea, many thousands, died for the testimony of
Jesus Christ, both men and women, suffering with patience and
constancy as much cruelty as tyrants could devise, and so departed
out of this miserable world to the bliss everlasting, where now
they remain for ever; looking always for the end of this sinful
world, when they shall receive their bodies again in immortality,
and see the number of the elect associated with them in full and
consummate joys: and, as virtuous men suffering martyrdom, and
tarrying a little while in this world with pains, by and by rested
in joys everlasting; and as their pains ended their sorrows, and
began ease, so did their constancy and stedfastness animate and
confirm all good people in the truth, and gave them encouragement
and lust to suffer the like, rather than to fall with the world to
consent unto wickedness and idolatry. Wherefore, my dear friends,
seeing God, of his part, hath illuminated you with the same gift
and knowledge of true faith, wherein the apostles and evangelists,
and all martyrs, suffered most cruel death; thank him for his
grace in knowledge, and pray unto him for strength and
perseverance, that through your own fault ye be not ashamed or
afraid to confess it. Yet ye be in the truth, and the gates of
hell shall never prevail against it, nor antichrist with all his
imps can prove it to be false. They may kill and persecute, but
never overcome. Be of good comfort, and fear God more than man.
This life is short and miserable; happy be they that can spend it
to the glory of God. Pray for me, as I do for you, and commend me
to all good men and women.

"December the twenty-second, anno 1554.

Your brother in Christ,

JOHN HOOPER."

To my dearly beloved sister in the Lord, Mistress Anne Warcop.

"The grace of God be with you, Amen. I thank you for your loving
token. I pray you burden not yourself too much. It were meet for
me rather to bear a pain, than to be a hinderance to many. I did
rejoice at the coming of this bearer, to understand of your
constancy, and how that you be fully resolved, by God's grace,
rather to suffer extremity, than to go from the truth of God which
you have professed. He that gave you grace to begin so infallible
a truth, will follow you in the same unto the end. But, my loving
sister, as you be travelling this perilous journey, take this
lesson with you, practised by wise men; whereof you may read in
the second of St. Matthew's Gospel. Such as travelled to find
Christ, followed only the star; and as long as they saw it, they
were assured they were in the right way, and had great mirth in
their journey. But when they entered into Jerusalem (whereas the
star led them not thither, but unto Bethlehem) and there asked the
citizens the thing that the star showed before; as long as they
tarried in Jerusalem, and would be instructed where Christ was
born, they were not only ignorant of Bethlehem, but also lost the
sight of the star that led them before. Whereof we learn, in any
case, whilst we be going in this life to seek Christ, that is
above, to beware that we lose not the star of God's word, that
only is the mark that showeth us where Christ is, and which way we
may come unto him. But as Jerusalem stood in the way, and was an
impediment to these wise men; so doth the synagogue of antichrist,
that beareth the name of Jerusalem, which by interpretation is
called the vision of peace, and amongst the people now is called
the catholic church, stand in the way that pilgrims must go by
through this world to Bethlehem, the house of saturity and
plentifulness, and is an impediment to all Christian travellers;
yea, and except the more grace of God be, will keep the pilgrims
still in her, that they shall not come where Christ is at all. And
to stay them indeed, they take away the star of light, which is
God's word, that it cannot be seen: as you may see how the
celestial star was hid from the wise men, when they asked of the
Pharisees at Jerusalem, where Christ was born. Ye may see what
great dangers happened unto these wise men, whilst they were
learning of liars where Christ was. First, they were out of their
way, and next they lost their guide and conductor, the heavenly
star. Christ is mounted from us into heaven, and there we seek him
(as we say); and let us go thitherward by the star of his word.
Beware we happen not to come into Jerusalem, the church of men,
and ask for him. If we do, we go out of the way, and lose also our
conductor and guide, that only leadeth us straight thither.

"The poets write in fables, that Jason, when he fought with the
dragon in the isle of Colchis, was preserved by the medicines of
Medea, and so won the golden fleece. And they write also that
Phaeton, whom they feign to be the son and heir of the high god
Jupiter, would needs upon a day have the conduction of the sun
round about the world; but, as they feigned, he missed of the
accustomed course: whereupon when he went too high, he burned
heaven, and when he went too low, he burned the earth and the
water. These profane histories do shame us that be Christian men.
Jason, against the poison of the dragon, used only the medicine of
Medea. What a shame is it for a Christian man, against the poison
of the devil, heresy, and sin, to use any other remedy than Christ
and his word! Phaeton, for lack of knowledge, was afraid of every
sign of the zodiac, that the sun passeth by: wherefore he went now
too low, and now too high, and at length fell down and drowned
himself in the sea. Christian men for lack of knowledge, and for
fear of such dangers as Christian men must needs pass by, go clean
out of order, and at length fall into the pit of hell.

"Sister, take heed! you shall, in your journey towards heaven,
meet with many a monstrous beast: have salve of God's word
therefore ready. You shall meet husband, children, lovers, and
friends, that shall, if God be not with them, (as God be praised
he is, I would it were with all other alike,) be very lets and
impediments to your purpose. You shall meet with slander and
contempt of the world, and be accounted ungracious and ungodly;
you shall hear and meet with cruel tyranny to do you all
extremities; you shall now and then see the troubles of your own
conscience, and feel your own weakness; you shall hear that you be
cursed by the sentence of the catholic church, with such-like
terrors: but pray to God, and follow the star of his word, and you
shall arrive at the port of eternal salvation, by the merits only
of Jesus Christ: to whom I commend you and all yours most
heartily.

"Yours in Christ,

JOHN HOOPER."

Unto these letters of Master Hoopcr heretofore recited, we thought
not inconvenient to annex also another certain epistle, not of
Master Hooper's, but written to him by a famous learned man, Henry
Bullinger, chief superintendent in the city of Zurich: of whose
singular love and tender affection toward Master Hooper ye heard
before in the beginning of Master Hooper's life discoursed. Now
how loving he writeth unto him, ye shall hear by this present
letter, as followeth.

A letter of Master Bullinger to the most reverend father, Master
John Hooper, bishop of Worcester and Gloucester, and now prisoner
for the gospel of Jesus Christ, my fellow elder and most dear
brother in England.

"The heavenly Father grant unto you, and to all those who are in
bands and captivity for his name's sake, grace and peace though
Jesus Christ our Lord, with wisdom, patience, and fortitude of the
Holy Ghost.

"I have received from you two letters, my most dear brother, the
former in the month of September of the year past, the latter in
the month of May of this present year, both written out of prison.
But I, doubting lest I should make answer to you in vain, whilst I
feared that my letters should never come into your hands, or else
increase and double your sorrow, did refrain from the duty of
writing. In the which thing I doubt not but you will have me
excused, especially seeing you did not vouchsafe, no not once in a
whole year, to answer to my whole libels rather than letters;
whereas I continued still notwithstanding in writing unto you: as
also at this present, after I heard you were cast in prison, I did
not refrain from continual prayer, beseeching our heavenly Father,
through our only Mediator Jesus Christ, to grant unto you, and to
your fellow prisoners, faith and constancy unto the end. Now is
that thing happened unto you, my brother, the which we did
oftentimes prophesy unto ourselves, at your being with us, should
come to pass; especially when we did talk of the power of
antichrist, and of his felicity and victories. For you know the
saying of Daniel, His power shall be mighty, but not in his
strength; and he shall wonderfully destroy and make havoc of all
things, and shall prosper and practise, and he shall destroy the
mighty and the holy people after his own will. You know what the
Lord warned us of beforehand by Matthew, chap. x., by John, in
chap. xv. and xvi., and also what that chosen vessel St. Paul hath
written, in 2 Tim. iii. Wherefore I do nothing doubt, by God's
grace, of your faith and patience, whilst you know that those
things which you suffer are not asked for, nor come by chance; but
that you suffer them in the best, truest, and most holy quarrel:
for what can be more true and holy than our doctrine, which the
papists, those worshippers of antichrist, do persecute? All things
touching salvation we attribute unto Christ alone, and to his holy
institutions, as we have been taught of him and of his disciples;
but they would have even the same things to be communicated as
well to their antichrist, and to his institutions. Such we ought
no less to withstand than we read that Elias withstood the
Baalites. For if Jesus be Christ, then let them know, that he is
the fulness of his church, and that perfectly: but if antichrist
be king and priest, then let them exhibit unto him that honour.
How long do they halt on both sides? Can they give unto us any one
that is better than Christ, or who shall be equal with Christ,
that may be compared with him, except it be he whom the apostle
calleth the adversary? But if Christ be sufficient for his chnrch,
what needeth this patching and piecing? But I know well enough, I
need not to use these disputations with you which are sincerely
taught, and have taken root in Christ, being persuaded that you
have all things in him, and that we in him are made perfect.

"Go forwards therefore constantly to confess Christ, and to defy
antichrist, being mindful of this most holy and most true saying
of our Lord Jesus Christ: He that overcometh shall possess all
things, and I will be his God and he shall be my son: but the
fearful, and the unbelieving, and the murderers, and whoremongers,
and sorcerers, and idolaters, and all liars, shall have their part
in the lake which burneth with fire and brimstone, which is the
second death. The first death is soon overcome, although a man
must burn for the Lord's sake: for they say well that do affirm
this our fire to be scarcely a shadow of that which is prepared
for unbelievers, and them that fall from the truth. Moreover, the
Lord granteth unto us, that we may easily overcome, by his power, 
the first death, the which he himself did taste and overcome;
promising withal such joys as never shall have end, unspeakable,
and passing all understanding, the which we shall possess so soon
as ever we do depart hence. For so again saith the angel of the
Lord: If any man worship the beast and his image, and receive his
mark in his forehead, or on his hand, the same shall drink of the
wrath of God; yea, of the wine which is poured into the cup of his
wrath: and he shall be tormented in fire and brimstone before the
holy angels, and before the Lamb. And the smoke of their torment
shall ascend evermore; and they shall have no rest, day nor night,
which worship the beast and his image, and whosoever receiveth the
print of his name. Here is the patience of saints; here are they
that keep the commandments of God, and the faith of Jesus. To this
he added by and by, I heard a voice saying to me, Write, Blessed
be the dead that die in the Lord; from henceforth, or speedily,
they be blessed: Even so, saith the Spirit; for they rest from
their labours, but their works follow them: for our labour shall
not be frustrate or in vain.

"Therefore, seeing you have such a large promise, be strong in the
Lord, fight a good fight, be faithful to the Lord unto the end.
Consider that Christ, the Son of God, is your Captain, and
fighteth for you, and that all the prophets, apostles, and martyrs
are your fellow soldiers. They that persecute and trouble us, are
men sinful and mortal, whose favour a wise man would not buy with
the value of a farthing: and, besides that, our life is frail,
short, brittle, and transitory. Happy are we, if we depart in the
Lord; who grant unto you, and to all your fellow prisoners, faith
and constancy! Commend me to the most reverend fathers and holy
confessors of Christ, Dr. Cranmer, bishop of Canterbury, Dr.
Ridley, bishop of London, and the good old father Dr. Latimer.
Them, and all the rest of the prisoners with you for the Lord's
cause, salute in my name, and in the name of all my fellow
ministers, the which do speak unto you the grace of God, and
constancy in the truth.

"Concerning the state of our church. it remaineth even as it was
when you departed from us into your country. God grant we may be
thankful to him, and that we do not only profess the faith with
words, but also express the same effectually with good works, to
the praise of our Lord

"The word of God increaseth daily in that part of Italy that is
near unto us, and in France.

"In the mean while the godly sustain grievons persecutions, and,
with great constancy and glory, through torments they go unto the
Lord. I and all my household, with my sons-in-law and kinsmen, are
in good health in the Lord. They do all salute you, and pray for
your constancy; being sorrowful for you and the rest of the
prisoners. There came to us Englishmen; students, both godly and
learned. They be received of our magistrate. Ten of them dwell
together; the rest remain here and there with good men. Amongst
others, Master Thomas Lever is dear unto me, and familiar. If
there be any thing wherein I may do any pleasure to your wife and
children, they shall have me wholly at commandment; whereof I will
write also to your wife, for understand she abideth at Frankfort.

"Be strong and merry in Christ, waiting for his deliverance, when
and in what sort it shall seem good unto him. The Lord Jesus show
pity upon the realm of England, and illuminate the same with his 
Holy Spirit, to the glory of his name, and the salvation of souls.
The Lord Jesus preserve and deliver you from all evil, with all
them that call upon his name. Farewell, and farewell eternally.

"The tenth of October, anno 1554. From Zurich.

"You know the hand, H. B."

$

267. ROWLAND TAYLOR.

The history of Dr. Rowland Taylor, who suffered for the truth of
God's word, under the tyranny of the Roman bishops, the ninth day
of February, A. D. 1555.
Illustration: Ancient Gateway, Hadleigh

The town of Hadley was one of the first that received the word of
God in all England, at the preaching of Master Thomas Bilney: by
whose industry the gospel of Christ had such gracious success, and
took such root there, that a great number of that parish became
exceeding well learned in the Holy Scriptures, as well women as
men, so that a man might have found among them many, that had
often read the whole Bible through, and that could have said a
great sort of St. Paul's Epistles by heart, and very well and
readily have given a godly learned sentence in any matter of
controversy. Their children and servants were also brought up and
trained so diligently in the right knowledge of God's word, that
the whole town seemed rather a university of the lcarned, than a
town of cloth-making or labouring people: and (what most is to be
commended) they were for the more part faithful followers of God's
word in their living.

In this town was Dr. Rowland Taylor, doctor in both the civil and
canon laws, and a right perfect divine, parson; who, at his first
entering into his benefice, did not, as the common sort of
beneficed men do, let out his benefice to a farmer, that shall
gather up the profits, and set in an ignorant, unlearned priest to
serve the cure, and, so they have the fleece, little or nothing
care for feeding the flock: but, contrarily, he forsook the
archbishop of Canterbury, Thomas Cranmer, with whom he before was
in household, and made his personal abode and dwelling in Hadley,
among the people committed to his charge; where he, as a good
shepherd, abiding and dwelling among his sheep, gave himself
wholly to the study of Holy Scriptures, most faithfully
endeavouring himself to fulfil that charge which the Lord gave
unto Peter, saying, Peter, lovest thou me? Feed my lambs, feed my
sheep, feed my sheep. This love of Christ so wrought in him, that
no Sunday nor holy-day passed, nor other time when he might get
the people together, but he preached to them the word of God, the
doctrine of their salvation.

Not only was his word a preaching unto them, but all his life and
conversation was an example of unfeigned Christian life and true
holiness. He was void of all pride, humble and meek, as any child:
so that none were so poor but they might boldly, as unto their
father, resort unto him; neither was his lowliness childish or
fearful, but, as occasion, time, and place required, he would be
stout in rebuking sinful and evil doers; so that none was so rich
but he would tell him plainly his fault, with such earnest and
grave rebukes as became a good curate and pastor. He was a man
very mild, void of all rancour, grudge, or evil will; ready to do
good to all men; readily forgiving his enemies; and never sought
to do evil to any.

To the poor that were blind, lame, sick, bedrid, or that had many
children, he was a very father, a careful patron, and diligent
provider; insomuch that he caused the parishioners to make a
general provision for them: and he himself (beside the continual
relief that they always found at his house) gave an honest portion
yearly to the common alms-box. His wife also was an honest,
discreet, and sober matron, and his children well nurtured,
brought up in the fear of God and good learning.

To conclude, he was a right and lively image or pattern of all
those virtuous qualities described by St. Paul in a true bishop: a
good salt of the earth, savourly biting the corrupt manners of
evil men; a light in God's house, set upon a candlestick for all
good men to imitate and follow.

Thus continued this good shepherd among his flock, governing and
leading them through the wilderness of this wicked world, all the
days of the most innocent and holy king of blessed memory, Edward
the Sixth. But after it pleased God to take King Edward from this
vale of misery unto his most blessed rest, the papists, who ever
sembled and dissembled, both with King Henry the Eighth and King
Edward his son, now seeing the time convenient for their purpose,
uttered their false hypocrisy, openly refusing all good
reformation made by the said two most godly kings; and, contrary
to that they had all these two kings' days preached, taught,
written, and sworn, they violently overthrew the true doctrine of
the gospel, and persecuted with sword and fire all those that
would not agree to receive again the Roman bishop as supreme head
of the universal church, and allow all the errors, superstitions,
and idolatries, that before by God's word were disproved and
justly condemned, as though now they were good doctrine, virtuous,
and true religion.

In the beginning of this rage of antichrist, a certain petty
gentleman, after the sort of a lawyer, called Foster, being a
steward and keeper of courts, a man of no great skill, but a
bitter persecutor in those days, with one John Clerk of Hadley,
which Foster had ever been a secret favourer of all Romish
idolatry, conspired with the said Clerk to bring in the pope and
his maumetry again into Hadley church. For as yet Dr. Taylor, as a
good shepherd, had retained and kept in his church the godly
church service and reformation made by King Edward, and most
faithfully and earnestly preached against the popish corruptions,
which had infected the whole country round about.

Therefore the foresaid Foster and Clerk hired one John Averth,
parson of Aldham, a very money mammonist, a blind leader of the
blind, a popish idolater, and an open advouterer and whoremonger,
a very fit minister for their purpose, to come to Hadley, and
there to give the onset to begin again the popish mass.

To this purpose they builded up with all haste possible the altar,
intending to bring in their mass again about the Palm Monday. But
this their device took none effect; for in the night the altar was
beaten down: wherefore they built it up again the second time, and
laid diligent watch, lest any should again break it down.

On the day following came Foster and John Clerk, bringing with
them their popish sacrificer, who brought with him all his
implements and garments to play his popish pageant, whom they and
their men guarded with swords and bucklers, lest any man should
disturb him in his missal sacrifice.

When Dr. Taylor, who, according to his custom, sat at his book
studying the word of God, heard the bells ringing, he arose and
went into the church, supposing something had been there to be
done, according to his pastoral office: and, coming to the church,
he found the church doors shut and fast barred, saving the chancel
door, which was only latched. Where he, entering in, and coming in
the chancel, saw a popish sacrificer in his robes, with a broad
new-shaven crown, ready to begin his popish sacrifice, beset round
about with drawn swords and bucklers, lest any man should approach
to disturb him.

Then said Dr. Taylor, "Thou devil! who made thee so bold to enter
into this church of Christ to profane and defile it with this
abominable idolatry?" With that started up Foster, and with an
ireful and furious countenance said to Dr. Taylor, "Thou traitor!
what dost thou here, to let and disturb the queen's proceedings?"
Dr. Taylor answered, "I am no traitor, but I am the shepherd that
God my Lord Christ hath appointed to feed this his flock:
wherefore I have good authority to be here; and I command thee,
thou popish wolf, in the name of God to avoid hence, and not to
presume here, with such popish idolatry, to poison Christ's
flock."

Then said Foster, "Wilt thou traitorously, heretic! make a
commotion, and resist violently the queen's proceedings?"

Dr. Taylor answered, "I make no commotion; but it is you papists,
that make commotions and tumults. I resist only with God's word
against your popish idolatries, which are against God's word, the
queen's honour, and tend to the utter subversion of this realm of
England. And further, thou dost against the canon law, which
commandeth, that no mass be said but at a consecrated altar."

When the parson of Aldham heard that, he began to shrink back, and
would have left his saying of mass: then started up John Clerk,
and said, "Master Averth, be not afraid, you have a superaltare,
go forth with your business, man."

Then Foster, with his armed men, took Dr. Taylor, and led him with
strong hand out of the church; and the popish prelate proceeded in
his Romish idolatry. Dr. Taylor's wife, who followed her husband
into the church, when she saw her husband thus violently thrust
out of his church, she kneeled down and held up her hands, and
with a loud voice said, "I beseech God, the righteous Judge, to
avenge this injury, that this popish idolater to this day doth to
the blood of Christ." Then they thrust her out of the church also,
and shut the doors; for they feared that the people would have
rent their sacrificer in pieces. Notwithstanding one or two threw
in great stones at the windows, and missed very little the popish
masser.

Thus you see how, without consent of the people, the popish mass
was again set up with battle array, with swords and bucklers, with
violence and tyranny: which practice the papists have ever yet
used. As for reason, law, or Scripture, they have none on their
part. Therefore they are the same that say, "The law of
unrighteousness is our strength: come, let us oppress the
righteous without any fear," &c.

Within a day or two after, with all haste possible, this Foster
and Clerk made a complaint of Dr. Taylor, by a letter written to
Stephen Gardiner, bishop of Winchester, and lord chancellor.

When the bishop heard this, he sent a letter missive to Dr.
Taylor, commanding him within certain days to come and to appear
before him upon his allegiance, to answer such complaints as were
made against him.

When Dr. Taylor's friends heard of this, they were exceeding sorry
and aggrieved in mind; which when foreseeing to what end the same
matter would come, seeing also all truth and justice were trodden
under foot, and falsehood with cruel tyranny were set aloft and
ruled all the whole rout: his friends, I say, came to him and
earnestly counselled him to depart and fly, alleging and declaring
unto him, that he could neither be indifferently heard to speak
his conscience and mind, nor yet look for justice or favour at the
said chancellor's hands, who, as it was well known, was most
fierce and cruel; but must needs (if he went up to him) wait for
imprisonment and cruel death at his hands.

Then said Dr. Taylor to his friends, "Dear friends, I most
heartily thank you, for that you have so tender a care over me.
And although I know that there is neither justice nor truth to be
looked for at my adversaries' hands, but rather imprisonment and
cruel death; yet know I my cause to be so good and righteous, and
the truth so strong upon my side, that I will, by God's grace, go
and appear before them, and to their beards resist their false
doing."

Then said his friends, "Master Doctor, we think it not best so to
do. You have sufficiently done your duty, and testified the truth,
both by your godly sermons, and also in resisting the parson of
Aldham, with others that came hither to bring again the popish
mass. And forasmuch as our Saviour Christ willeth and biddeth us,
that when they persecute us in one city, we should fly into
another; we think, in flying at this time ye should do best,
keeping yourself against another time, when the church shall have
great need of such diligent teachers and godly pastors."

"Oh," quoth Dr. Taylor, "what will ye have me to do? I am now old,
and have already lived too long, to see these terrible and most
wicked days. Fly you, and do as your conscience leadeth you; I am
fully determined (with God's grace) to go to the bishop, and to
his beard to tell him that he doth naught. God shall well
hereafter raise up teachers of his people, which shall, with much
more diligence and fruit, teach them, than I have done. For God
will not forsake his church, though now for a time he trieth and
correcteth us, and not without a just cause.

"As for me, I believe before God, I shall never be able to do God
so good service, as I may do now; nor I shall ever have so
glorious a calling as I now have, nor so great mercy of God
proffered me, as is now at this present. For what Christian man
would not gladly die against the pope and his adherents? I know
that the papacy is the kingdom of antichrist, altogether full of
lies, altogether full of falsehood; so that all their doctrine,
even from 'Christ's cross be my speed,' and St. Nicholas, unto the
end of their apocalypse, is nothing but idolatry, superstition,
errors, hypocrisy, and lies.

"Wherefore I beseech you, and all other my friends, to pray for
me; and I doubt not but God will give me strength and his Holy
Spirit, that all mine adversaries shall have shame of their
doings."

When his friends saw him so constant, and fully determined to go,
they, with weeping eyes, commended him unto God; and he within a
day or two prepared himself to his journey, leaving his cure with
a godly old priest, named Sir Richard Yeoman, who afterwards, for
God's truth, was burnt at Norwich.

There was also in Hadley one Alcock, a very godly man, well
learned in the Holy Scriptures, who, after Sir Richard Yeoman was
driven away, used daily to read a chapter, and to say the English
litany in Hadley church. But him they fetched up to London, and
cast him in prison in Newgate; where, after a year's imprisonment,
he died.

But let us return to Dr. Taylor again, who, being accompanied with
a servant of his own, named John Hull, took his journey towards
London. By the way this John Hull laboured to counsel and persuade
him very earnestly to fly, and not come to the bishop; and
proffered himself to go with him to serve him, and in all perils
to venture his life for him, and with him.

But in no wise would Dr. Taylor consent or agree thereunto; but
said, "O John! shall I give place to this thy counsel and worldly
persuasion, and leave my flock in this danger? Remember the good
Shepherd Christ, which not alone fed his flock, but also died for
his flock. Him must I follow, and, with God's grace, will do.
Therefore, good John, pray for me; and if thou seest me weak at
any time, comfort me; and discourage me not in this my godly
enterprise and purpose."

Thus they came up to London, and shortly after Dr. Taylor
presented himself to the bishop of Winchester, Stephen Gardiner,
then lord chancellor of England. For this hath been one great
abuse in England these many years, that such offices as have been
of most importance and weight, have commonly been committed to
bishops and other spiritual men, whereby three devilish mischiefs
and inconveniences have happened in this realm, to the great
dishonour of God, and utter neglecting of the flock of Christ; the
which three be these.

First, they have had small leisure to attend to their pastoral
cures, which thereby have been utterly neglected and left undone.

Secondly, it hath also puffed up many bishops, and other spiritual
persons, into such haughtiness and pride, that they have thought
no nobleman in the realm worthy to be their equal and fellow.

Thirdly, where they, by this means, knew the very secrets of
princes, they, being in such high offices, have caused the same to
be known in Rome, afore the kings could accomplish and bring their
intents to pass in England. By this means hath the papacy been so
maintained, and things ordered after their wills and pleasures,
that much mischief hath happened in this realm and others,
sometimes to the destruction of princes, and sometimes to the
utter undoing of many commonwealths.

The examination of Dr. Taylor.

NOW, when Gardiner saw Dr. Taylor, he, according to his common
custom, all to reviled him, calling him knave, traitor, heretic,
with many other villanous reproaches; all which Dr. Taylor heard
patiently, and at the last said unto him "My Lord," quoth he, "I
am neither traitor nor heretic, but a true subject, and a faithful
Christian man; and am come, according to your commandment, to know
what is the cause that your Lordship hath sent for me."

Then said the bishop, "Art thou come, thou villain? How darest
thou look me in the face for shame? Knowest thou not who I am?"

"Yes," quoth Dr. Taylor, "I know who you are. Ye are Dr. Stephen
Gardiner, bishop of Winchester, and lord chancellor; and yet but a
mortal man, I trow. But if I should be afraid of your lordly
looks, why fear you not God, the Lord of us all? How dare ye for
shame look any Christian man in the face, seeing ye have forsaken
the truth, denied our Saviour Christ and his word, and done
contrary to your own oath and writing? With what countenance will
ye appear before the judgment-seat of Christ, and answer to your
oath made first unto that blessed King Henry the Eighth of famous
memory, and afterward unto blessed King Edward the Sixth his son?"

The bishop answered, "Tush, tush, that was Herod's oath: unlawful;
and therefore worthy to be broken: I have done well in breaking
it; and, I thank God, I am come home again to our mother the
catholic Church of Rome; and so I would thou shouldst do."

Dr. Taylor answered, "Should I forsake the church of Christ, which
is founded upon the true foundation of the apostles and prophets,
to approve those lies, errors, superstitions, and idolatries, that
the popes and their company at this day so blasphemously do
approve? Nay, God forbid. Let the pope and his return to our
Saviour Christ and his word, and thrust out of the church such
abominable idolatries as he maintaineth, and then will Christian
men turn unto him. You wrote truly against him, and were sworn
against him."

"I tell thee," quoth the bishop of Winchester, "it was Herod's
oath, unlawful; and therefore ought to be broken, and not kept:
and our holy father the pope hath discharged me of it."

Then said Dr. Taylor, "But you shall not so be discharged before
Christ, who doubtless will require it at your hands, as a lawful
oath made to our liege and sovereign lord the king, from whose
obedience no man can assoil you, neither the pope nor any of his."

"I see," quoth the bishop, "thou art an arrogant knave, and a very
fool."

"My Lord," quoth Dr. Taylor, "leave your unseemly railing at me,
which is not seemly for such a one in authority as you are. For I
am a Christian man, and you know, that he that saith to his
brother, Raca, is in danger of a council; and he that saith, Thou
fool, is in danger of hell fire."

The bishop answered, "Ye are false, and liars all the sort of
you." "Nay," quoth Dr. Taylor, "we are true men, and know that it
is written, The mouth that lieth, slayeth the soul. And again,
Lord God, thou shalt destroy all that speak lies. And therefore we
abide by the truth of God's word, which ye, contrary to your own
consciences, deny and forsake."

"Thou art married?" quoth the bishop. "Yea," quoth Dr. Taylor,
"that I thank God I am; and have had nine children, and all in
lawful matrimony; and blessed be God that ordained matrimony, and
commanded that every man that hath not the gift of continency,
should marry a wife of his own, and not live in adultery or
whoredom." Then said the bishop, "Thou hast resisted the queen's
proceedings, and wouldst not suffer the parson of Aldham (a very
virtuous and devout priest) to say mass in Hadley." Dr. Taylor
answered, "My Lord, I am parson of Hadley; and it is against all
right, conscience, and laws, that any man should come into my
charge, and presume to infect the flock committed unto me, with
venom of the popish idolatrous mass."

With that the bishop waxed very angry, and said. "Thou art a
blasphemous heretic indeed, that blasphemest the blessed sacrament
(and put off his cap): and speakest against the holy mass, which
is made a sacrifice for the quick and the dead." Dr. Taylor
answered, "Nay, I blaspheme not the blessed sacrament which Christ
instituted, but I reverence it as a true Christian man ought to
do; and confess that Christ ordained the holy communion in the
remembrance of his death and passion, which when we keep according
to his ordinance, we (through faith) eat the body of Christ, and
drink his blood, giving thanks for our redemption; and this is our
sacrifice for the quick and the dead, to give thanks for his
merciful goodness showed to us, in that he gave his Son Christ
unto the death for us."

"Thou sayest well," quoth the bishop; "it is all that thou hast
said, and more too; for it is a propitiatory sacrifice for the
quick and the dead." Then answered Dr. Taylor, "Christ gave
himself to die for our redemption upon the cross, whose body there
offered was the propitiatory sacrifice, full, perfect, and
sufficient unto salvation, for all them that believe in him. And
this sacrifice did our Saviour Christ offer in his own person
himself once for all, neither can any priest any more offer him,
nor we need any more propitiatory sacrifice: and therefore I say
with Chrysostom, and all the doctors, 'Our sacrifice is only
memorative, in the remembrance of Christ's death and passion: a
sacrifice of thanksgiving;' and therefore the fathers called it
eucharistia: and other sacrifice hath the church of God none."

"It is true," quoth the bishop, "the sacrament is called
eucharistia, a thanksgiving, because we there give thanks for our
redemption; and it is also a sacrifice propitiatory for the quick
and the dead, which thou shalt confess ere thou and I have done."
Then called the bishop his men, and said, "Have this fellow hence,
and carry him to the King's Bench, and charge the keeper he be
straitly kept."

Then kneeled Dr. Taylor down, and held up both his hands, and
said, "Good Lord, I thank thee; and from the tyranny of the bishop
of Rome, and all his detestable errors, idolatries, and
abominations, good Lord, deliver us: and God be praised for good
King Edward." So they carried him to prison to the King's Bench,
where he lay prisoner almost two years.

This is the sum of that first talk, as I saw it mentioned in a
letter that Dr. Taylor wrote to a friend of his; thanking God for
his grace, that he had confessed his truth, and was found worthy
for truth to suffer prison and bands, beseeching his friends to
pray for him, that he might persevere constant unto the end.

Being in prison, Dr. Taylor spent all his time in prayer, reading
the Holy Scriptures, and writing, and preaching, and exhorting the
prisoners, and such as resorted to him, to repentance and
amendment of life.

Within a few days after, were divers other learned and godly men
in sundry counties of England committed to prison for religion, so
that almost all the prisons in England were become right Christian
schools and churches; so that there was no greater comfort for
Christian hearts, than to come to the prisons to behold their 
virtuous conversation, and to hear their prayers, preachings, most
godly exhortations, and consolations.

Now were placed in churches blind and ignorant mass-mongers, with
their Latin babblings and apish ceremonies; who, like cruel
wolves, spared not to murder all such, as any thing at all but
once whispered against their popery. As for the godly preachers
which were in King Edward's time, they were either fled the realm,
or else, as the prophets did in King Ahab's days, they were
privily kept in corners. As many as the papists could lay hold on,
they were sent into prison; there as lambs waiting when the
butchers would call them to the slaughter.

When Dr. Taylor was come into the prison called the King's Bench,
he found therein the virtuous and vigilant preacher of God's word,
Master Bradford; which man, for his innocent and godly living, his
devout and virtuous preaching, was worthily counted a miracle of
our time; as even his adversaries must needs confess. Finding this
man in prison, he began to exhort him to faith, strength, and
patience, and to persevere constant unto the end. Master Bradford,
hearing this, thanked God that he had provided him such a
comfortable prison-fellow. And so they both together lauded God,
and continued in prayer, reading, and exhorting one the other;
insomuch that Dr. Taylor told his friends that came to visit him,
that God had most graciously provided for him, to send him to that
prison where he found such an angel of God, to be in his company
to comfort him.

Dr. Taylor brought forth to be deprived.

After that Dr. Taylor had lain in prison awhile, he was cited to
appear in the Arches, at Bow-church, to answer unto such matter as
there should be objected against him. At the day appointed he was
led thither, his keeper waiting upon him; where, when he came, he
stoutly and strongly defended his marriage, affirming, by the
Scriptures of God, by the doctors of the primitive church, by both
laws civil and canon, that it is lawful for priests to marry, and
that such as have not the gift of continency are bound, on pain of
damnation, to marry. This did he so plainly prove, that the judge
could give no sentence of divorce against him; but gave sentence
he should be deprived of his benefice, because he was married.

"You do me wrong then," quoth Dr. Taylor; and alleged many laws
and constitutions for himself. But all prevailed not; for he was
again carried into prison, and his livings taken away, and given
to other. As for Hadley benefice, it was given or sold, I wot not
whether, to one Master Newcalle, whose great virtues were
altogether unlike to Dr. Taylor, his predecessor, as the poor
parishioners full well have proved.

Dr. Taylor brought again before Winchester and other bishops.

After a year and three quarters, or thereabout, in the which time
the papists got certain old tyrannous laws, which were put down by
King Henry the Eighth and by King Edward, to be again revived by
parliament; so that now they might, ex officio, cite whom they
would, upon their own suspicion, and charge him with what articles
they lusted; and except they in all things agreed to their
purpose, burn them: when these laws were once established, they
sent for Dr. Taylor, with certain other prisoners, who were again
convented before the chancellor and other commissioners, about the
twenty-second of January. The purport and effect of which talk
between them, because it is sufficiently described by himself, in
his own letter written to a friend of his, I have annexed the said
letter hereunder, as followeth.

"Whereas you would have me to write the talk between the king and
queen's most honourable council and me, on Tuesday, twenty-second
of January, so far as I remember: first, my Lord Chancellor said,
'You, among others, are at this present time sent for, to enjoy
the king's and queen's Majesties' favour and mercy, if you will
now rise again with us from the fall which we generally have
received in this realm; from the which (God be praised!) we are
now clearly delivered miraculously. If you will not rise with us
now, and receive mercy now offered, you shall have judgment
according to your demerit.' To this I answered, that so to rise, 
should be the greatest fall that ever I could receive: for I
should so fall from my dear Saviour Christ, to antichrist. 'For I
do believe, that the religion set forth in King Edward's days, was
according to the vein of the Holy Scripture, which containeth
fully all the rules of our Christian religion, from the which I do
not intend to decline, so long as I live, by God's grace.'

"Then Master Secretary Bourn said, 'Which of the religions mean ye
of, in King Edward's days? For ye know there were divers books of
religion set forth in his days. There was a religion set forth in
a catechism by my Lord of Canterbury. Do you mean that you will
stick to that?' I answered, My Lord of Canterbury made a catechism
to be translated into English, which book was not of his own
making; yet he set it forth in his own name: and truly that book
for the time did much good. But there was, after that, set forth
by the most innocent King Edward, (for whom God be praised
everlastingly,) The Whole Church-service, with great deliberation,
and the advice of the best learned men in the realm, and
authorized by the whole parliament, and received and published
gladly by the whole realm: which book was never reformed but once;
and yet, by that one reformation it was so fully perfected,
according to the rules of our Christian religion in every behalf,
that no Christian conscience could be offended with any thing
therein contained; I mean of that book reformed.'

"Then my Lord Chancellor said, 'Didst thou never read the book
that I set forth of the sacraments?'-- I answered, that I had read
it.

"Then he said, 'How likest thou that book?'-- With that one of the
council (whose name I know not) said, 'My Lord, that is a good
question: for I am sure that book stoppeth all their mouths.' Then
said I, 'My Lord, I think many things be far wide from the truth
of God's word in that book.'

"Then my Lord said, 'Thou art a very varlet.' To that I answered,
'That is as ill as raca or fatue.' Then my Lord said, 'Thou art an
ignorant beetle-brow.'-- To that I answered, 'I have read over and
over again the Holy Scriptures, and St. Augustine's works through;
St. Cyprian, Eusebius, Origen, Gregory Nazianzen, with divers
other books through, once; therefore, I thank God, I am not
utterly ignorant. Besides these, my Lord, I professed the civil
laws, as your Lordship did; and I have read over the canon law
also.'

"Then my Lord said, 'With a corrupt judgment thou readest all
things: touching my profession, it is divinity, in which I have
written divers books.'-- Then said I, 'My Lord, ye did write one
book, De Vera Obedientia: I would you had been constant in that:
for indeed you never did declare a good conscience that I heard
of, but in that one book.'

"Then my Lord said, 'Tut, tut, tut; I wrote against Bucer in
priests' marriages: but such books please not such wretches as
thou art, which hast been married many years.'-- To that I
answered, I am married indeed, and I have had nine children in
holy matrimony, I thank God: and this I am sure of, that your
proceedings now at this present in this realm against priests'
marriages, is the maintenance of the doctrine of devils, against
natural law, civil law, canon law, general councils, canons of the
apostles, ancient doctors, and God's laws.'

"Then spake my Lord of Durham, saying, 'You have professed the
civil law, as you say. Then you know that Justinian writeth, that
priests should, at their taking of orders, swear that they were
never married; and he bringeth in to prove that, Canones
Apostolorum.'-- To that I answered, that I did not remember any
such law of Justinian. 'But I am sure, that Justinian writeth, In
Titulo de indicta Viduitate, (in Cod.) that if one would bequeath
to his wife in his testament a legacy, under a condition that she
should never marry again, and take an oath of her for
accomplishing the same, yet she may marry again if he die,
notwithstanding the aforesaid conditions, and oath taken and made
against marriage: and an oath is another manner of obligation made
to God, than is a papistical vow made to man.-- Moreover, in the
Pandects it is contained, that if a man doth manumit his handmaid,
under a condition that she shall never marry; yet she may marry,
and her patron shall lose jus patronatus, for his adding of the
unnatural and unlawful condition against matrimony.'

"Then my Lord Chancellor said, 'Thou sayest that priests may be
married by God's law. How provest thou that?'-- I answered, 'By
the plain words and sentences of St. Paul, both to Timothy and to
Titus, where he speaks most evidently of the marriage of priests,
deacons, and bishops. And Chrysostom, writing upon the Epistle to
Timothy, saith, It is a heresy to say that a bishop may not be
married.'

"Then said my Lord Chancellor, 'Thou liest of Chrysostom. But thou
dost, as all thy companions do, belie ever without shame both the
Scriptures and the doctors. Didst thou not also say, that by the
canon law priests may be married? which is most untrue, and the
contrary is most true.'-- I answered, 'We read in the Decrees,
that the four general councils -- Nicene, Constantinople, Ephesus,
Chalcedon -- have the same authority that the four evangelists
have. And we read in the same Decrees, (which is one of the chief
books of the canon law,) that the council of Nice, by the means of
one Paphnutius, did allow priests' and bishops' marriages:
therefore by the best part of the canon law, priests may be
married.'

"Then my Lord Chancellor said, 'Thou falsifiest the general
council; for there is express mention in the said decree, that
priests should be divorced from their wives, which be married.'--
Then said I, 'If those words be there, as you say, then am I
content to lose this great head of mine: let the book be fetched!'

"Then spake my Lord of Durham: 'Though they be not there, yet they
may be in Ecclesiastica Historia, which Eusebius wrote; out of
which book the decree was taken.'-- To that said I, 'It is not
like that the pope would leave out any such sentence, having such
authority, and making so much for his purpose.'

"Then my Lord Chancellor said, 'Gratian was but a patcher, and
thou art glad to snatch up such a patch as maketh for thy
purpose.'-- I answered, My Lord, I cannot but marvel that you do
call one of the chief papists that ever was, but a patcher.'

"Then my Lord Chancellor said, 'Nay, I call thee a snatcher and
patcher. To make an end, wilt thou not return again with us to the
catholic church?' And with that he rose.-- And I said, 'By God's
grace I will never depart from Christ's church.'

"Then I required that I might have some of my friends to come to
me in prison: and my Lord Chancellor said, 'Thou shalt have
judgment within this week:' and so was I delivered again unto my
keeper. My Lord of Durham would, that I should believe as my
father and my mother did. I alleged St. Augustine, that we ought
to prefer God's word before all men."

And thus much was contained in the aforesaid letter of Doctor
Taylor for that matter.

Besides this letter, moreover he directed another writing in like
manner to another friend of his, concerning the causes wherefore
he was condemned, which we thought likewise here to express as
followeth.

"It is heresy to defend any doctrine against the Holy Scripture.
Therefore the lord chancellor and bishops, consenting to this
sentence against me, be heretics. For they have given sentence
against the marriage of priests, knowing that St. Paul to Timothy
and Titus writeth plainly, that bishops, priests, and deacons, may
be married; knowing also that, by St. Paul's doctrine, it is the
doctrine of devils to inhibit matrimony. And St. Paul willeth
every faithful minister to teach the people so, lest they be
deccived by the marked merchants.

"These bishops are not ignorant, that it is not only St. Paul's
counsel, and lawful, but God's commandment also, to marry -- for
such as cannot otherwise live chaste, neither avoid fornication.

"They know that such as do marry, do not sin.

"They know that God, before sin was, ordained matrimony, and that
in Paradise, between two of his principal creatures, man and
woman.

"They know what spirit they have, which say it is evil to marry,
(seeing God said, It is not good for man to be alone without a
wife,) having no special gift, contrary to the general commandment
and ordinance, divers times repeated in the book of Genesis, which
is, to increase and multiply.

"They know that Abraham carried into the land of Canaan his old
and yet barren wife, the virtuous woman Sarah, with him; leaving
father and mother, and country, the while, at God's commandment.
For though father and mother and other friends are dear and ncar,
yet none are so dearly and nearly joined together, as man and wife
in matrimony; which must needs be holy, for that it is a figure
and similitude of Christ and his church.

"They know that St. Paul giveth a great praise to matrimony,
calling it honourable; and that not only to and among many, but to
and among all men without exception, whosoever have need of that
God's remedy, for man's and woman's infirmity.

"They know that if there were any sin in matrimony, it were
chiefly to be thought to be in the bed-company. But St. Paul
saith, that the bed-company is undefiled.

"They know that the having of a wife was not an impediment for
Abraham, Moses, Isaac, Jacob, David, &c., to talk with God;
neither to the Levites', bishops', and priests' office, in the
time of the Old Testament or the New.

"They know that Christ would not be conceived or born of his
blessed mother, the Virgin Mary, before she was espoused in
marriage, his own ordinance.

"They know, by St. Cyprian and St. Augustine, that a vow is not an
impediment sufficient to let matrimony, or to divorce the same.

"They know that St. Chrysostom saith, it is heresy to affirm that
a bishop may not have a wife.

"They know that Ambrose will have no commandment, but counsel only
to be given, touching the observing of virginity.

"They know that Christ, with his blessed mother and the apostles,
were at a marriage, and [therefore] beautified and honoured the
same with his presence, and first miracle.

"To be short, they know that all that I have here written touching
the marriage of priests, is true: and they know that the papists
themselves do not observe, touching that matter, their own laws
and canons, and yet they continue marked in conscience with a hot
iron, as detestable heretics in this behalf. The Lord give them
grace to repent, if it be his good will. Amen.

"My second cause why I was condemned a heretic is, that I denied
transubstantiation and concomitation, two juggling words of the
papists, by the which they do believe, and will compel all other
to believe, that Christ's natural body is made of bread, and the
Godhead by and by to be joined thereunto; so that immediately
after the words called 'the words of consecration,' there is no
more bread and wine in the sacrament, but the substance only of
the body and blood of Christ together with his Godhead: so that
the same being now Christ, both God and man, ought to be
worshipped with godly honour, and to be offered to God, both for
the quick and the dead, as a sacrifice propitiatory and
satisfactory for the same. This matter was not long debated in
words: but because I denied the aforesaid papistical doctrine,
(yea rather, plain, most wicked, idolatry, blasphemy, and heresy,)
I was judged a heretic.

"I did also affirm the pope to be antichrist, and popery
antichristianity. And I confessed the doctrine of the Bible to be
sufficient doctrine, touching all and singular matters of
Christian religion, and of salvation.

"I also alleged, that the oath against the supremacy of the bishop
of Rome, was a lawful oath, and so was the oath made by us all,
touching the king's or queen's pre-eminence: for Chrysostom saith,
that apostles, evangelists, and all men in every realm, were ever,
and ought to be ever, touching both body and goods, in subjection
to the kingly authority, who hath the sword in his hand, as God's
principal officer and governor in every realm. I desired the
bishops to repent for bringing the realm from Christ to
antichrist, from light to darkness, from verity to vanity.

"Thus you know the sum of my last examination and condemnation.
Pray for me, and I will pray for you.

"God be praised, since my condemnation I was never afraid to die;
God's will be done. If I shrink from God's truth, I am sure of
another manner of death than had Judge Hales. But God be praised,
even from the bottom of my heart, I am unmovably settled upon the
rock, nothing doubting but that my dear God will perform and
finish the work, that he hath begun in me and others. To him be
all honour both now and ever, through Christ our only and whole
Saviour. Amen."

And thus much wrote Dr. Taylor, concerning this matter, to his
friend.

You heard in the former answers a little before, certain
allegations touched of Dr. Taylor out of St. Cyprian, Augustine,
Chrysostom, and Ambrose, touching the lawfulness of priests'
marriage. Now ye shall hear the places of the said doctors cited
and produced out of their own books, as here ensueth.

The places of the doctors alleged before, in Dr. Taylor's letter.

"This question was asked of St. Cyprian, 'What should be done with
those religious persons, that could not keep their chastity as
they had vowed.' He answered thus: 'Thou dost ask what we do judge
of virgins, which, after they had decreed to live chastely, are
afterward found in bed with a man. Of the which thou sayest, that
one of them was a deacon. We do with great sorrow see the great
ruin of many persons, which cometh by the reason of such unlawful
and perilous companying together. Wherefore, if they have
dedicated themselves unto Christ in faith, to live purely and
chastely, then let them so remain without any fable, and strongly
and stedfastly abide the reward of virginity. But if they will not
abide, or else cannot abide, then it is better to marry, than to
fall into the fire of concupiscence: and let them give to the
brethren and sisters none occasion of slander,' &c.

"'Certain men do affirm, those men to be adulterers, that do marry
after that they have vowed chastity. But I do affirm, that those
men do grievously sin, the which do separate them,' &c.

"'Chastity of the body ought to be desired of us: which thing I do
give for a counsel, and do not command it imperiously. For
virginity is a thing which ought to be only counselled, but not to
be commanded: it is rather a thing of voluntary will, and not a
precept.'"

A brief recapitulation out of Dr. Taylor's causes afore touched,
for the reader more evidently to see how the papists do against
their own knowledge, in forbidding priests' marriage.

"The pope's clergy, forbidding ecclesiastical persons to marry, do
against their conscience and knowledge, as may well be proved by
these causes hereunder following.

"First; they know that matrimony in the Old Testament, de jure
institutionis, is indifferently permitted to all men without any
exception.

"Secondly; they know that in the Old Testament, de facto, both
priests, Levites, prophets, patriarchs, and all olhers, had their
wives.

"Thirdly; they know that matrimony was permitted and instituted of
God, for two principal ends; to wit, for procreation, and avoiding
of sin.

"Fourthly; they know that in the Old Testament God not only
instituted and permitted matrimony to be free, but also induceth
and appointeth men to marry and take wives, in these words: It is
not good for a man to be alone, &c.

"Fifthly; they know that in the New Testament St. Paul permitteth
the state of matrimony free to all men, having not the gift of
continency, and forbiddeth none.

"Sixthly; they know that in the New Testament the said St. Paul
not only permitteth, but also expressly willeth and chargeth men,
having not the gift, to marry; saying, For avoiding fornication,
let every man have his wife, &c.

"Seventhly; they know that in the New Testament the said St. Paul
not only permitteth and commandeth, but also commendeth and
praiseth the state of matrimony, calling it 'honourable,' and the
bed-company to be 'undefiled,' &c.

"Eighthly; they know that in the New Testament Christ himself not
only was not conceived nor born of the Virgin before she was
espoused in matrimony; but also, that both he and his blessed
mother did beautify and honour the state of matrimony with their
presence: yea, in the same began his first miracle.

"Ninthly; they know both by the Old Testament and New, that
marriage is no impediment to walk in the obedience of God's
commandment; for both Abraham carried into the land of Canaan his
old, yea, and barren wife, the virtuous woman Sarah, with him: and
also to Isaac, Jacob, Moses, David, and others, their marriage was
no impediment to them to talk with God; neither to other Levites,
bishops, and priests, in the time of both the Old Testament and of
the New. Again, neither was it a let to Peter, Philip, and others,
both to have their wives with them, and also to supply the office
of apostleship.

"Tenthly; they know, both by the Old Testament and New, that
sinful fornication and adultery depriveth man of God's favour and
graces of the Holy Ghost, which graces especially be requisite in
the men of the church.

"Eleventhly; they know in their own secret conscience, and by
experience, that neither they which enjoin this vow of chastity,
nor they which take it, do observe the vow of chastity. Whereupon
rise inconveniences more than can be expressed: but the Lord above
knoweth all, besides the secret murders, peradventure, of many a
poor infant, &c.

"Twelfthly; they know by St. Cyprian, and St.Augustine, that a vow
is no impediment sufficient to let matrimony, or to divorce the
same.

"Thirteenthly; they know that Chrysostom affirmeth it to be a
heresy to say, that a bishop may not have a wife.

"Fourteenthly; they know that St. Ambrose will have no
commandment, but counsel only, to be given touching the observing
of virginity.

"Fifteenthly; they know that before the time of Pope Hildebrand,
that is, during the time of one thousand years after Christ,
marriage was never restrained, by any forcible necessity or vow,
from men of the church.

"Sixteenthly; they know that St. Paul calleth it the doctrine of
devils, to forbid meats and marriage, which God hath left free,
with thanksgiving, for necessity of man and woman."

After that Dr. Taylor thus, with great spirit and courage, had
answered for himself, and stoutly rebuked his adversaries for
breaking their oath made before to King Henry and to King Edward
his son, and for betraying the realm into the power of the Roman
bishop; they-- perceiving that in no case he could be stirred to
their wills and purpose; that is, to turn with them from Christ to
antichrist -- committed him thereupon to prison again, where he
endured till the last of January.

Dr. Taylor the fourth time, with Master Bradford, and Master
Saunders, brought before Winchester and other bishops.

 ON the day and year aforesaid, Dr. Taylor, and Master Bradford,
and Master Saunders, were again called to appear before the bishop
of Winchester, the bishops of Norwich, London, Salisbury, and
Durham; and there were charged again with heresy and schism: and
therefore a determinate answer was required; whether they would
submit themselves to the Roman bishop, and abjure their errors; or
else they would, according to their laws, proceed to their
condemnation. When Dr. Taylor and his fellows, Master Bradford and
Master Saunders, heard this, they answered stoutly and boldly,
that they would not depart from the truth which they had preached
in King Edward's days, neither would they submit themselves to the
Romish antichrist; but they thanked God for so great mercy, that
he would call them to be worthy to suffer for his word and truth.

When the bishops saw them so boldly, constantly, and unmovably
fixed in the truth, they read the sentence of death upon them,
which when they had heard, they most joyfully gave God thanks, and
stoutly said unto the bishops, "We doubt not, but God the
righteous Judge will require our blood at your hands, and the
proudest of you all shall repent this receiving again of
antichrist; and your tyranny that ye now show against the flock of
Christ."

So was Dr. Taylor now condemned, committed to the Clink, and the
keepers charged straitly to keep him "For ye have now another
manner of charge," quoth the lord chancellor, "than they had
before: therefore look ye; take heed to it."

When the keeper brought him toward the prison, the people flocked
about to gaze upon him: unto whom he said, "God be praised, good
people, I am come away from them undefiled, and will confirm the
truth with my blood." So was he bestowed in the Clink till it was
toward night; and then he was removed to the Compter by the
Poultry.

When Dr. Taylor had lain in the said Compter in the Poultry a
seven-night or thereabouts prisoner, the fourth of February, A. D.
1555, Edmund Bonner, bishop of London, with others, came to the
said Compter to degrade him, bringing with them such ornaments as
do appertain to their massing-mummery. Now, being come, he called
for the said Dr. Taylor to be brought unto him; the bishop being
then in the chamber where the keeper of the Compter and his wife
lay. So Dr. Taylor was brought down from the chamber above that,
to the said Bonner. And at his coming, the bishop said, "Master
Doctor, I would you would remember yourself, and turn to your
mother, holy church; so may you do well enough, and I will sue for
your pardon." Whereunto Master Taylor answered, "I would you and
your fellows would turn to Christ. As for me, I will not turn to
antichrist." "Well," quoth the bishop, I am come to degrade you:
wherefore put on these vestures." "No," quoth Dr. Taylor, "I will
not." "Wilt thou not?" said the bishop. "I shall make thee ere I
go." Quoth Dr. Taylor, "You shall not, by the grace of God." Then
he charged him upon his obedience to do it: but he would not do it
for him; so he willed another to put them upon his back. And when
he was thoronghly furnished therewith, he set hands to his side,
walking up and down, and said, "How say you, my Lord? am not I a
goodly fool? How say you, my masters? If I were in Cheap, should I
not have boys enough to laugh at these apish toys, and toying
trumpery?" So the bishop scraped his fingers, thumbs, and the
crown of his head, and did the rest of such-like devilish
observances.

At the last, when he should have given Dr. Taylor a stroke on the
breast with his crosier-staff, the bishop's chaplain said, "My
Lord! strike him not, for he will sure strike again." "Yea, by St.
Peter will I," quoth Dr. Taylor. "The cause is Christ's, and I
were no good Christian, if I would not fight in my Master's
quarrel." So the bishop laid his curse upon him, but struck him
not. Then Dr. Taylor said, "Though you do curse me, yet God doth
bless me. I have the witness of my conscience, that ye have done
me wrong and violence: and yet I pray God, if it be his will, to
forgive you. But from the tyranny of the bishop of Rome, and his
detestable enormities, good Lord, deliver us!"[Note: This clause
was originally a part of the Litany in the book of Common Prayer.]
And in going up to his chamber, he still said, "God deliver me
from you! God deliver me from you!" And when he came up he told
Master Bradford, (for they both lay in one chamber,) that he had
made the bishop of London afraid: "for," saith he laughingly, "his
chaplain gave him counsel not to strike me with his crosier-staff,
for that I would strike again; and, by my troth," said he, rubbing
his hands, "I made him believe I would do so indeed."

The night after that he was degraded, his wife and his son Thomas
resorted unto him, and were, by the gentleness of the keepers,
permitted to sup with him. For this difference was ever found
between the keepers of the bishops' prisons and the keepers of the
king's prisons: that the bishops' keepers were ever cruel,
blasphemous, and tyrannous, like their masters; but the keepers of
the king's prisons showed, for the most part, as much favour as
they possibly might. So came Dr. Taylor's wife, his son, and John
Hull his servant, to sup with him: and at their coming-in afore
supper, they kneeled down and prayed, saying the litany. After
supper walking up and down, he gave God thanks for his grace, that
had so called him, and given him strength to abide by his holy
word: and turning to his son Thomas, he said:

"My dear son, Almighty God bless thee, and give thee his Holy
Spirit, to be a true servant of Christ, to learn his word, and
constantly to stand by his truth all thy life long. And, my son,
see that thou fear God always. Flee from all sin, and wicked
living: be virtuous, serve God with daily prayer, and apply thy
book. In any wise see that thou be obedient to thy mother, love
her and serve her: he ruled by her now in thy youth, and follow
her good counsel in all things. Beware of lewd company, of young
men that fear not God, but follow their lewd lusts and vain
appetites. Fly from whoredom, and hate all filthy living,
remembering, that I thy father do die in the defence of holy
marriage. Another day, when God shall bless thee, love and cherish
the poor people, and count that thy chief riches is, to be rich in
alms: and when thy mother is waxed old, forsake her not; but
provide for her to thy power, and see that she lack nothing: for
so will God bless thee, and give thee long life upon earth, and
prosperity: which I pray God to grant thee."

Then, turning to his wife, he said thus:

"My dear wife, continue stedfast in the fear and love of God; keep
yourself undefiled from their popish idolatries and superstitions.
I have been unto you a faithful yoke-fellow, and so have you been
unto me; for the which I pray God to reward you; and doubt not,
dear wife, but God will reward it.-- Now the time is come that I
shall be taken from you, and you discharged of the wedlock bond
towards me: therefore I will give you my counsel, what I think
most expedient for you. You are yet a child-bearing woman, and
therefore it will be most convenient for you to marry. For
doubtless you shall never be at a convenient stay for yourself and
our poor children, nor out of trouble, till you be married.
Therefore, as soon as God will provide it, marry with some honest
faithful man that feareth God. Doubt you not, God will provide an
honest husband for you, and he will be a merciful Father to you
and to my children; whom I pray you bring up in the fear of God,
and in learning, to the uttermost of your power, and keep them
from this Romish idolatry."

When he had thus said, they with weeping tears prayed together,
and kissed one the other: and he gave to his wife a book of the
church-service, set out by King Edward, which he, in the time of
his imprisonment, daily used. And unto his son Thomas he gave a
Latin book, containing the notable sayings of the old martyrs,
gathered out of Ecclesiastica Historia; and in the end of that
book he wrote his testament and last vale, as hereafter followeth.

"I say to my wife, and to my children, The Lord gave you unto me,
and the Lord hath taken me from you, and you from me: blessed be
the name of the Lord! I believe that they are blessed which die in
the Lord. God careth for sparrows, and for the hairs of our heads.
I have ever found him more faithful and favourable, than is any
father or husband. Trust ye therefore in him by the means of our
dear Saviour Christ's merits: believe, love, fear, and obey him:
pray to him, for he hath promised to help. Count me not dead, for
I shall certainly live, and never die. I go before, and you shall
follow after, to our long home. I go to the rest of my children,
Susan, George, Ellen, Robert, and Zachary: I have bequeathed you
to the only Omnipotent.

"I say to my dear friends of Hadley, and to all others which have
heard me preach; that I depart hence with a quiet conscience, as
touching my doctrine, for the which I pray you thank God with me.
For I have, after my little talent, declared to others those
lessons that I gathered out of God's book, the blessed Bible.
Therefore if I, or an angel from heaven, should preach to you any
other gospel than that ye have received, God's great curse upon
that preacher!

"Beware, for God's sake, that ye deny not God, neither decline
from the word of faith, lest God decline from you, and so do ye
everlastingly perish. For God's sake beware of popery, for though
it appear to have in it unity, yet the same is vanity and
antichristianity, and not in Christ's faith and verity.

"Beware of the sin against the Holy Ghost, now after such a light
opened so plainly and simply, truly, thoroughly, and generally to
all England.

"The Lord grant all men his good and holy Spirit, increase of his
wisdom, contemning the wicked world, hearty desire to be with God
and the heavenly company; through Jesus Christ, our only Mediator,
Advocate, righteousncss, life, sanctification, and hope. Amen,
Amen. Pray, pray.

Rowland Taylor departing hence in sure hope, without all doubting
of eternal salvation, I thank God and my heavenly Father, through
Jesus Christ my certain Saviour, Amen.

"The fifth of February, anno 1555.

"The Lord is my light and my salvation: whom then shall I fear?

"God is he that justifieth: who is he that can condemn?

"In thee, O Lord, have I trusted, let me never be confounded."

On the next morrow after that Dr. Taylor had supped with his wife
in the Compter, as is before expressed, which was the fifth day of
February, the sheriff of London with his officers came to the
Compter by two o'clock in the morning, and so brought forth Dr.
Taylor; and without any light led him to the Woolsack, an inn
without Aldgate. Dr. Taylor's wife, suspecting that her husband
should that night be carried away, watching all night in St.
Botolph's church porch beside Aldgate, having with her two
children, the one named Elizabeth, of thirteen years of age,
(whom, being left without father or mother, Dr. Taylor had brought
up of alms from three years old,) the other named Mary, Dr.
Taylor's own daughter.

"Now, when the sheriff and his company came against St. Botolph's
church, Elizabeth cried, saying, "O my dear father! mother,
mother, here is my father led away." Then cried his wife,
"Rowland, Rowland, where art thou?"-- for it was a very dark
morning, that the one could not see the other. Dr. Taylor
answered, "Dear wife, I am here;" and staid. The sheriff's men
would have led him forth; but the sheriff said, "Stay a little,
masters, I pray you; and let him speak to his wife" and so they
staid.

Then came she to him, and he took his daughter Mary in his arms:
and he, his wife, and Elizabeth, kneeled down and said the Lord's 
prayer. At which sight the sheriff wept apace, and so did divers
others of the company. After they had prayed, he rose up and
kissed his wife, and shook her by the hand, and said, "Farewell,
my dear wife; be of good comfort, for I am quiet in my conscience.
God shall stir up a father for my children." And then he kissed
his daughter Mary, and said, "God bless thee, and make thee his
servant" and kissing Elizabeth, he said, "God bless thee. I pray
you all stand strong and stedfast unto Christ and his word, and
keep you from idolatry." Then said his wife, "God be with thee,
dear Rowland; I will, with God's grace, meet thee at Hadley."

And so was he led forth to the Woolsack, and his wife followed
him. As soon as they came to the Woolsack, he was put into a
chamber, wherein he was kept with four yeomen of the guard, and
the sheriff's men. Dr. Taylor, as soon as he was come into the
chamber, fell down on his knees and gave himself wholly to prayer.
The sheriff then, seeing Dr. Taylor's wife there, would in no case
grant her to speak any more with her husband, but gently desired
her to go to his house, and take it as her own, and promised her
she should lack nothing, and sent two officers to conduct her
thither. Notwithstanding she desired to go to her mother's,
whither the officers led her, and charged her mother to keep her
there till they came again.

Thus remained Dr. Taylor in the Woolsack, kept by the sheriff and
his company, till eleven o'clock; at which time the sheriff of
Essex was ready to receive: and so they set him on horseback
within the inn, the gates being shut.

At the coming out of the gates, John Hull, before spoken of, stood
at the rails with Thomas, Dr. Taylor's son. When Dr. Taylor saw
them, he called them, saying, "Come hither, my son Thomas." And
John Hull lifted the child up, and set him on the horse before his
father: and Dr. Taylor put off his hat, and said to the people
that stood there looking on him, "Good people, this is mine own
son, begotten of my body in lawful matrimony; and God be blessed
for lawful matrimony." Then lifted he up his eyes towards heaven,
and prayed for his son; laid his hat upon the child's head and
blessed him; and so delivered the child to John Hull, whom he took
by the hand and said, "Farewell, John Hull, the faithfullest
servant that ever man had." And so they rode forth, the sheriff of
Essex, with four yeomen of the guard, and the sheriff's men
leading him.

When they were come almost at Brentwood, one Arthur Faysie, a man
of Hadley, who beforetime had been Dr. Taylor's servant, met with
them; and he, supposing him to have been at liberty, said, "Master
Doctor, I am glad to see you again at liberty; "and came to him,
and took him by the hand. "Soft, sir," quoth the sheriff, "he is a
prisoner; what hast thou to do with him?" "I cry you mercy," said
Arthur; "I knew not so much, and I thought it no offence to talk
to a true man." The sheriff was very angry with this, and
threatened to carry Arthur with him to prison; notwithstanding, he
bade him get quickly away. And so they rode forth to Brentwood,
where they caused to be made for Dr. Taylor a close hood, with two
holes for his eyes to look out at, and a slit for his mouth to
breathe at. This they did, that no man should know him, nor he
speak to any man: which practice they used also with others. Their
own consciences told them, that they led innocent lambs to the
slaughter. Wherefore they feared lest, if the people should have
heard them speak, or have seen them, they might have been much
more strengthened by their godly exhortations, to stand stedfast
in God's word, and to fly the superstitions and idolatries of the
papacy.
Illustration: Dr. Taylor brought hooded through Brentwood

All the way Dr. Taylor was joyful and merry, as one that accounted
himself going to a most pleasant banquet or bridal. He spake many
notable things to the sheriff and yeomen of the guard that
conducted him, and often moved them to weep, through his much
earnest calling upon them to repent, and to amend their evil and
wicked living. Oftentimes also he caused them to wonder and
rejoice, to see him so constant and stedfast, void of all fear,
joyful in heart, and glad to die. Of these yeomen of the guard,
three used Dr. Taylor friendly, but the fourth (whose name was
Homes) used him very homely, unkindly, and churlishly.

At Chelmsford met them the sheriff of Suffolk, there to receive
him, and to carry him forth into Suffolk. And being at supper, the
sheriff of Essex very earnestly laboured him to return to the
popish religion, thinking with fair words to persuade him; and
said, "Good Master Doctor! we are right sorry for you, considering
what the loss is of such a one as ye might be, if ye would. God
hath given you great learning and wisdom; wherefore ye have been
in great favour and reputation in times past with the council and
highest of this realm. Besides this, ye are a man of goodly
personage, in your best strength, and by nature like to live many
years; and, without doubt, ye should in time to come be in as good
reputation as ever ye were, or rather better. For ye are well
beloved of all men, as well for your virtues as for your learning:
and me thinketh it were great pity you should cast away yourself
willingly, and so come to such a painful and shameful death. Ye
should do much better to revoke your opinions, and return to the
catholic Church of Rome, acknowledge the pope's Holiness to be the
supreme head of the universal church, and reconcile yourself to
him. You may do well yet, if you will. Doubt ye not but ye shall
find favour at the queen's hands. I and all these your friends
will be suitors for your pardon; which, no doubt, ye shall obtain.
This counsel I give you, good Master Doctor, of a good heart, and
good-will toward you: and thereupon I drink to you." In like
manner said all the yeomen of the guard, "Upon that condition,
Master Doctor, we will all drink to you."

When they had all drank to him, and the cup was come to him, he
staid a little, as one studying what answer he might give. At the
last thus he answered and said, "Master Sheriff, and my masters
all, I heartily thank you for your good-will; I have hearkened to
your words, and marked well your counsels. And to be plain with
you, I do perceive that I have been deceived myself, and am like
to deceive a great many of Hadley of their expectation." With that
word they all rejoiced. "Yea, good Master Doctor," quoth the
sheriff, "God's blessing on your heart! hold you there still. It
is the comfortablest word that we heard you speak yet. What!
should ye cast away yourself in vain? Play a wise man's part, and
I dare warrant it, ye shall find favour." Thus they rejoiced very
much at the word, and were very merry. At the last, "Good Master
Doctor," quoth the sheriff, what meant ye by this, that ye say ye
think ye have been deceived yourself, and think ye shall deceive
many a one in Hadley?" "Would ye know my meaning plainly?" quoth
he. "Yea," quoth the sheriff, "good Master Doctor, tell it us
plainly."

Then said Doctor Taylor, "I will tell you how I have been
deceived, and, as I think, I shall deceive a great many. I am, as
you see, a man that hath a very great carcass, which I thought
should have been buried in Hadley churchyard, if I had died in my
bed, as I well hoped I should have done; but herein I see I was
deceived: and there are a great number of worms in Hadley
churchyard, which should have had jolly feeding upon this carrion,
which they have looked for many a day. But now I know we be
deceived, both I and they; for this carcass must be burnt to
ashes: and so shall they lose their bait and feeding, that they
looked to have had of it."

When the sheriff and his company heard him say so, they were
amazed, and looked one on another, marvelling at the man's
constant mind, that thus, without all fear, made but a jest at the
cruel torment and death now at hand prepared for him. Thus was
their expectation clean disappointed. And in this appeareth what
was his meditation in his chiefest wealth and prosperity; namely,
that he should shortly die, and feed worms in his grave: which
meditation if all our bishops and spiritual men had used, they had
not, for a little worldly glory, forsaken the word of God and
truth, which they, in King Edward's days, had preached and set
forth; nor yet, to maintain the bishop of Rome's authority, have
committed so many to the fire as they did.

But let us return to Dr. Taylor, who, at Chelmsford, was delivered
to the sheriff of Suffolk, and by him conducted to Hadley, where
he suffered. When they were come to Lavenham, the sheriff staid
there two days; and thither came to him a great number of
gentlemen and justices upon great horses, which all were appointed
to aid the sheriff. These gentlemen laboured Dr. Taylor very sore
to reduce him to the Romish religion, promising him his pardon,
"which," said they, "we have here for you." They promised him
great promotions, yea, a bishopric, if he would take it: but all
their labour and flattering words were in vain. For he had not
built his house upon the sand, in peril of falling at every puff
of wind; but upon the sure and unmovable rock, Christ. Wherefore
he abode constant and unmovable unto the end.

After two days, the sheriff and his company led Dr. Taylor towards
Hadley; and, coming within two miles of Hadley, he desired, for
somewhat, to light off his horse: which done, he leaped, and set a
frisk or twain, as men commonly do in dancing. "Why, Master
Doctor," quoth the sheriff, "how do you now?" He answered "Well,
God be praised, good Master Sheriff, never better: for now I know
I am almost at home. I lack not past two stiles to go over, and I
am even at my Father's house.-- But, Master Sheriff," said he,
"shall we not go through Hadley?" "Yes," said the sheriff, "you
shall go through Hadley." Then said he, "O good Lord! I thank
thee, I shall yet once ere I dic see my flock, whom thou, Lord,
knowest I havemost heartily loved, and truly taught. Good Lord!
bless them, and keep them stedfast in thy word and truth."

When they were now come to Hadley, and came riding over the
bridge, at the bridge-foot waited a poor man with five small
children; who, when he saw Dr. Taylor, he and his children fell
down upon their knees, and held up their hands, and cried with a
loud voice, and said, "O dear father and good shepherd, Dr.
Taylor! God help and succour thee, as thou hast many a time
succoured me and my poor children." Such witness had the servant
of God, of his virtuous and charitable alms given in his lifetime:
for God would now the poor should testify of his good deeds, to
his singular comfort, to the example of others, and confusion of
his persecutors and tyrannons adversaries. For the sheriff and
others that led him to death, were wonderfully astonied at this:
and the sheriff sore rebuked the poor man for so crying. The
streets of Hadley were beset on both sides the way with men and
women of the town and country, who waited to see him; whom when
they beheld so led to death, with weeping eyes and lamentable
voice they cried, saying one to another, "Ah good Lord! there
goeth our good shepherd from us, that so faithfully hath taught
us, so fatherly hath cared for us, and so godly hath governed us.
O merciful God! what shall we poor scattered lambs do? What shall
come of this most wicked world? Good Lord, strengthen him, and
comfort him:" with such other most lamentable and piteous voices.
Wherefore the people were sore rebuked by the sheriff and the
catchpoles his men, that led him. And Dr. Taylor evermore said to
the people, "I have preached to you God's word and truth, and am
come this day to seal it with my blood."

Coming against the almshouses, which he well knew, he cast to the
poor people money which remained of that good people had given him
in time of his imprisonment. As for his living, they took it from
him at his first going to prison, so that he was sustained all the
time of his imprisonment by the charitable alms of good people
that visited him. Therefore the money that now remained he put in
a glove ready for the same purpose, and (as is said) gave it to
the poor almsmen standing at their doors to see him. And, coming
to the last of the almshouses, and not seeing the poor that there
dwelt, ready at their doors, as the other were, he asked, "Is the
blind man and blind woman, that dwelt here, alive?" It was
answered, "Yea, they are there within." Then threw he glove and
all in at the window, and so rode forth.

Thus this good father and provider for the poor now took his leave
of those, for whom all his life he had a singular care and study.
For this was his custom, once in a fortnight at the least, to call
upon Sir Anthony Doyle, and others the rich cloth-makers, to go
with him to the almshouses, and there to see how the poor lived;
what they lacked in meat, drink, clothing, bedding, or any other
necessaries. The like did he also to other poor men that had many
children, or were sick. Then would he exhort and comfort them,
and, where he found cause, rebuke the unruly; and what they
lacked, that gave he after his power: and what he was not able, he
caused the rich and wealthy men to minister unto them. Thus showed
he himself in all things an example to his flock worthy to be
followed: and taught by his deed, what a great treasure alms is,
to all such as cheerfully, for Christ's sake, do it.

At the last, coming to Aldham common, the place assigned where he
should suffer, and seeing a great multitude of people gathered
thither, he asked, "What place is this, and what meaneth it that
so much people are gathered hither?" It was answered, "It is
Aldham common, the place where you must suffer: and the people are
come to look upon you." Then said he, "Thanked be God, I am even
at home;" and so alighted from his horse, and with both his hands
rent the hood from his head.

Now was his head knotted evil-favouredly, and clipped much like as
a man would clip a fool's head; which cost the good bishop Bonner
had bestowed upon him, when he degraded him. But when the people
saw his reverend and ancient face, with a long white beard, they
burst out with weeping tears, and cried, saying, "God save thee,
good Dr. Taylor! Jesus Christ strengthen thee, and help thee; the
Holy Ghost comfort thee" with such other like godly wishes. Then
would he have spoken to the people, but the yeomen of the guard
were so busy about him, that as soon as he opened his mouth, one
or other thrust a tipstaff into his mouth, and would in no wise
permit him to speak.

Then desired he licence of the sheriff to speak; but the sheriff
denied it to him, and bade him remember his promise to the
council. "Well," quoth Dr. Taylor, "promise must be kept."

What this promise was, it is unknown; but the common fame was,
that after he and others were condemned, the council sent for
them, and threatened them they would cut their tongues out of
their heads, except they would promise, that at their deaths they
would keep silence, and not speak to the people. Wherefore, they,
desirous to have the use of their tongues, to call upon God as
long as they might live, promised silence. For the papists feared
much, lest this mutation of religion, from truth to lies, from
Christ's ordinances to the popish traditions, should not so
quietly have been received as it was; especially this burning of
the preachers: but they, measuring others' minds by their own,
feared lest any tumult or uproar might have been stirred, the
people having so just a cause not to be contented with their
doings, or else (that they most feared) the people should more
have been confirmed by their godly exhortations to stand stedfast
against their vain popish doctrine and idolatry. But thanks be to
God, which gave to his witnesses faith and patience, with stout
and manly hearts to despise all torments: neither was there so
much as any one man that once showed any sign of disobedience
toward the magistrates. They shed their blood gladly in the
defence of the truth, so leaving example unto all men of true and
perfect obedience: which is, to obey God more than men; and, if
need require it, to shed their own blood, rather than to depart
from God's truth.

Dr. Taylor, perceiving that he could not be suffered to speak, sat
down, and seeing one named Soyce, he called him, and said, "Soyce,
I pray thee come and pull off my boots, and take them for thy
labour. Thou hast long looked for them, now take them." Then rose
he up, and put off his clothes unto his shirt, and gave them away:
which done, he said with a loud voice, "Good people! I have taught
you nothing but God's holy word, and those lessons that I have
taken out of God's blessed book, the holy Bible: and I am come
hither this day to seal it with my blood." With that word, Homes,
yeoman of the guard aforesaid, who had used Dr. Taylor very
cruelly all the way, gave him a great stroke upon the head with a
waster, and said, "Is that the keeping of thy promise, thou
heretic?" Then he, seeing they would not permit him to speak,
kneeled down and prayed, and a poor woman that was among the
people, stepped in and prayed with him: but her they thrust away,
and threatened to tread her down with horses; notwithstanding she
would not remove, but abode and prayed with him. When he had
prayed, he went to the stake, and kissed it, and set himself into
a pitch-barrel, which they had set for him to stand in, and so
stood with his back upright against the stake, with his hands
folded together, and his eyes toward heaven, and so he continually
prayed.

Then they-bound him with chains, and the sheriff called one
Richard Donningham, a butcher, and commanded him to set up
faggots: but he refused to do it, and said, "I am lame, sir; and
not able to lift a faggot." The sheriff threatened to send him to
prison; notwithstanding he would not do it.

Then appointed he one Mulleine, of Kersey, a man for his virtues
fit to be a hangman, and and Warwick, who, in the commotion time
in King Edward's days, lost one of his ears for his seditious
talk; amongst whom also was one Robert King, a deviser of
interludes, who albeit was there present, and had doing there with
the gunpowder; what he meant and did therin (he himself saith he
did it for the best, and for qick despatch) the Lord knoweth,
which shall judge all: more of this I have not to say.

These four were appointed to set up the faggots, and to make the
fire, which they most diligently did: and this Warwick cruelly
cast a faggot at him, which lit upon his head, and brake his face,
that the blood ran down his visage. Then said Dr. Taylor, "O
friend, I have harm enough; what needed that?"

Furthermore, Sir John Shelton there standing by, as Dr. Taylor was
speaking, and saying the psalm Miserere, in English, struck him on
the lips "Ye knave," said he, "speak Latin: I will make thee." At
the last they set to fire; and Dr. Taylor, holding up both his
hands, called upon God, and said, "Merciful Father of heaven, for
Jesus Christ my Saviours sake, receive my soul into thy hands." So
stood he still without either crying or moving, with his hands
folded together, till Soyce with a halbert struck him on the head
that the brains fell out, and the dead corpse fell down into the
fire.
Illustration: Taylor burned at the stake

Thus rendered the man of God his blessed soul into the hands of
his merciful Father, and to his most dear and certain Saviour
Jesus Christ, whom he most entirely loved, faithfully and
earnestly preached, obediently followed in living, and constantly
glorified in death.

They that were present and familiarly conversant with this Dr.
Taylor, reported of him, they never did see in him any fear of
death; but especially, and above all the rest which besides him
suffered at the same time, always showed himself merry in time of
his imprisonment: as well before his condemnation, as after, he
kept one countenance and like behaviour; whereunto he was the
rather confirmed by the company and presence of Master John
Bradford, who then was in prison and chamber with him.

The same morning, when he was called up by the sheriff to go to
his burning, (about three o'clock in the morning,) being suddenly
awaked out of his sound sleep, he sat up in his bed, and putting
on his shirt, said these words, speaking somewhat thick, after his
accustomed manner, "Ah, whoreson thieves! ah, whoreson thieves!
rob God of his honour, rob God of his honour?" Afterward being
risen and tying his points, he cast his arms about a bulk which
was in the chamber between Master Bradford's bed and his; and,
there, hanging by the hands, said to Master Bradford, "O Master
Bradford," quoth he, "what a notable sway should I give if I were
hanged!" meaning for that he was a corpulent and big man -- These
things I thought good here to note, to set forth and declare to
those that shall read this history, what a notable and singular
gift of spirit and courage God had given to this godly and blessed
martyr.

At what time Dr. Taylor was deprived of his benefice of Hadley,
there was one called Sir Robert Bracher, a false pretended
protestant in King Edward's days, and afterward a deadly enemy to
the same religion; who was also one of them that so unmercifully
thrust Dr. Taylor's wife and children out of the doors, as she
herself yet can testify; and notwithstanding the same now since
became a protestant again. This Sir Robert Bracher aforesaid,
coming to Hadley to the burial of a certain friend of his, and
God's great enemy, one Walter Clark, albeit he came somewhat too
late to the market, (as he said,) yet desirous to utter such
popish pelf and packware as he brought with him, he opened there
his baggage of pestilent doctrine, preaching in the same town of
Hadley against justification by faith, of the corporal presence,
of praying for the dead, and auricular confession; whereof Dr.
Taylor having understanding by letters, writeth again to them of
Hadley, directing his letter to his wife, in confutation of the
said popish poisoned sermon; the copy of which letter we thought
not unworthy here, in the end of this story, to be annexed, as
under followeth.

"Dear wife, I pray God be ever with us, through Christ our only
Mediator. Amen.

"I thank you for my cap; I am somewhat proud of it; for it is one
step from the clergy in these days. I thank God my heart is clean
divided from their proceedings: for I know that no man can serve
two masters, specially if they agree no better than Christ and
antichrist do. I am glad that Hadley can skill of such packing-
ware as was brought thither the first day of May last past.
Christ's sheep can discern Christ's voice from the voice of
strangers, thieves, or hirelings. The pack-bringcr was sorry that
he came too late to the funeral market of his faithful friend. But
here I will leave them both to God's judgment, and something touch
the matter whereof the packer made mention on his opening day. At
the first he called the Scripture (as I hear) full of dark
sentences, but indeed it is called of David, a candle to our feet,
and a light to our paths. Our Saviour Christ calleth his word, the
light, which evil doers do flee from and hate, lest their deeds
should be reproved thereby. St. Paul would have us to walk as
children of light, and in any wise not to continue in ignorance or
darkness. But all we in the world pertain to two princes; either
to the Father of light and truth, or else to the prince of
darkness and lies.

"In these days preachers declare evidently of whom they are sent,
and with what spirit they speak, and to what prince they belong.
For they cry out against God's lights, sun, moon, stars, torches,
lamps, lanterns, cressets, and candles, in God's book the Bible,
provided of God's great goodness and mercy to avoid all foul
darkness, clouds and mists, or dangerous doubtful ways, in this
our journey to our heavenly Father's long home, mansion-houses,
and dearly purchased heritage. Isaiah, God's faithful messenger,
saith, Woe be unto them that call sweet sour, good evil, and light
darkness! Therefore cometh my people into captivity, because they
have no understanding. Our Saviour Christ pronounceth error and
heresies to remain among the people, so long as ignorance of the
Scriptures remaineth. And hereby it appeareth to all good
consciences, what they mean, which defame or accuse God's blessed
word being full of light, as though it were full of darkness.
These owls would have all day-lights scraped out of books, hearts,
and churches. O Lord, turn their hearts and tongues; bow them from
the way of darkness, lest they go to the prince of darkness, and
be cast into the pit of utter darkness, where is weeping and
gnashing of teeth!

"Now, touching the packs of wool, and the packs of cloth, I fear
they were as all other wares be, transubstantiate into stocks;
even his very finest packing stuff against only faith justifying,
and for the corporal presence of Christ's body in the sacrament,
for praying for souls departed, and for auricular confession.
Abraham's justification by faith, by grace, by promise, and not by
works, is plainly set forth both in the fourth chapter of the
Epistle to the Romans, and in the third chapter to the Galatians;
and Abraham's works of obedience, in offering up his son so long
after his justification, must needs be taken as a fruit of a good
tree justifying before men, and not of justification before God;
for then had man to glory in; then did Christ die in vain.

"And whereas the sixth chapter of John was alleged, to prove that
Christ did give his body corporally in his supper, even as he had
promised in the said chapter, it is most untrue. For only he gave
his body sacramentally, spiritually, and effectually, in his
supper to the faithful apostles, and corporally he gave it in a
bloody sacrifice for the life of the world upon the cross once for
all. There, in his own person, in his own natural body, he bare
all our sins. By whose stripes we are healed, as St. Peter
proveth. Indeed receiving Christ's sacrament accordingly as it was
instituted, we receive Christ's body and Christ's blood, even, as
I said before, the apostles did.

"But the popish mass is another matter. The mass as it is now, is
but one of antichrist's youngest daughters, in the which the devil
is rather present and received, than our Saviour, the second
person in Trinity, God and man. O Lord God, heavenly Father! for
Christ's sake, we beseech thee to turn again England to the right
way it was in, in King Edward's time, from this Babylonical,
Jewish, spiritual whoredom, conspiracy, tyranny, detestable
enormities, false doctrine, heresy, hardness of heart, and
contempt of thy word and commandments; from this evident and open
idolatry, sacrilege, simony, blasphemy, superstition, hypocrisy,
transubstantiate angel of light, and day-devil, kingdom of lies,
foul vain schisms, sects, sedition, apostacy, gay sweet poison,
honied and sugared viperous venom, wily wolfishness, Satanical
subtlety, and abomination in the sight of God, and all such as put
on the true spectacles of Holy Scripture. I am the more plain now
in this matter, because I fear greatly, that many will be too much
ready to go from Christ to antichrist, from the Bible, God's true
service and religion, to Latin lying legends, portueses, mass
books, and superstition. They say their church cannot err in any
point, when indeed they be not of God's church, and therefore they
can do nothing but err, even as they do almost in all cases of
true faith.

"But, to come again to the packer, rather than preacher, he
bringeth St. Chrysostom, writing, Ad Populum Antiochenum, where be
maketh a comparison between Christ's flesh, and Elias's cloak cast
down to Elizeus, when Elias was taken up in the fiery chariot: at
length he said, that Christ ascending up to heaven, took his flesh
with him, and also left his flesh behind him in earth.

"The meaning of it is, he did ascend with his flesh, and left a
memorial cloak of the same body and flesh, which he calleth his
flesh, as he in the sacramental phrase calleth bread his body,
because it representeth his body; and as, in like manner of
sacramental speech, a lamb was called the passover, the
circumcision, God's covenant. He took up his flesh corporally, and
left his flesh in mystery and sacrament spiritually. Or it may be
said, that he left his flesh upon earth; that is, his mystical
body, his faithful people; whom St. Paul calleth the members of
his body, of his flesh, of his bones. In Genesis xlix. there is no
word of Christ's sacrament: but there is a prophecy of Christ's
passion wherein his foal was bound, that is, his body. And whereas
he speaketh there of grapes and wine, it is as that is spoken of
Christ in another place, where he saith, I alone did tread the
wine-press; meaning thereby, that Christ alone suffered painful
passion for the remission of sins, and for the consolation of his
faithful soldiers.

"It is not true, that the packer said, that Christ's infinite
power may make his body to be in a thousand places at once, as a
loaf to be in a thousand bellies: for then may Christ divide the
parts of his body, as a loaf is divided, and so consumed; and then
might Scripture be false, appointing Christ's body to be but in
one place. The articles of our faith tell us sufficiently where
Christ's body is. It was never in two places at once, neither ever
shall be, neither ever can be corporally and naturally; neither
ever was, is, can, or shall be eaten so with any corporal mouths,
as the Capernaites and the papists most erroneously and
heretically do judge. If our Saviour Jesus Christ hath no other
body natural than is made of the substance of bread, and is in a
thousand places at once, as I have often said in Hadley, we are
not yet redeemed, neither shall our bodies rise again, and be made
like unto his glorious body. We are sure that our Saviour Christ's
body is made of none other substance than of his mother the
blessed Virgin Mary's substance. We are sure that he taketh not
the nature of angels, much less of bread. Only he taketh on him
the seed of Abraham, in all things like unto us, sin only
excepted. And this is a comfortable doctrine to us Christians.
believing stedfastly, as the true catholic faith is, that Christ
hath but two natures, perfect God, and perfect man. Upon this rock
Christ's church is builded, and the gates of hell shall never
prevail against it.

"I speak nothing now of auricular confession, and praying for
souls departed: because I do not hear what authors the packer
brought in for this purpose. Sure I am that he can bring no
authentical and canonical warrant for such his packware. He may
say what he will of Hebricians and Grecians; and of flesh under
forms, and not above forms, or above the board. He may conjure and
convey, pass and repass, even what he will in such clouds and
mists. He reproved the Scriptures as full of darkness, and yet is
full of darkness himself. He did wittily, to bring proofs out of
Jewry, Turkey, and other strange places, for his round white cake;
for that such his pedlary pelf-pack is contrary to the plain
simplicity of Christ's supper. He glanced at priests' marriage. He
might against that have brought as ancient a doctor as any be
alleged out of Hebrew, for his mass and wafer-cake, that is
'Doctor Devil.'

"I marvel that he did not confute and confound St. Paul for the
sentences written above the altar, of the which he made mention in
the pulpit. For he, and his fellows of Oxford, be so profound, so
excellent, so glorious, and triumphant clerks, that they can
easily prove a man an ass, and all writers on the Bible ignorant,
simple, full of errors, full of heresies, and beggarly fools. Yet
they will be called catholics, faithful and true Christian people,
defenders of the holy mother the church: but truly they take part
with the prince of darkness, with antichrist, with Jezebel. They
will not be called papists, Pharisees, Jews, Turks, heretics, and
so forth: but whatsoever they will be called, God's religion had
never more evident adversaries; and that in all the chief points
of it: no, not then, when our Saviour Christ whipt such merchants
out of the temple, calling them a company of thieves. God give
them grace to repent! God be thanked that the nobility something
of late have spied and stopped their tyranny. O unhappy England! O
more ungrateful people! sooner bewitched than the foolish
Galatians. We have now no excuse.

"We have undoubtedly seen the true trace of the prophetical,
apostolical, primitive catholic church. We are warned to beware,
lest we be led out of that way, society, and rule of religion. Now
we shall show what countrymen we be, whether spiritual and
heavenly, or carnal and worldly. We had as true knowledge as ever
was in any country, or at any time, since the beginning of the
world; God be praised there-for. If Hadley, being so many years
persuaded in such truth, will now willingly and wittingly forsake
the same, and defile itself with the cake-god, idolatry, and other
antichristianity thereunto belonging, let it surely look for many 
and wonderful plagues of God shortly. Though another have the
benefice, yet, as God knoweth, I cannot but be careful for my dear
Hadley. And therefore as I could not but speak, after the first
abominable mass begun there, I being present no more, I cannot but
write now being absent, hearing of the wicked profanation of my
late pulpit by such a wily wolf. God's love, mercy, goodness, and
favour hath been unspeakable, in teaching us the right way of
salvation and justification: let us all have some zeal; some care
how to serve him according to his goodwill written.

The God of love and peace be ever in Hadley, through Christ our
only Advocate. Amen.

ROWLAND TAYLOR."
Illustration: Taylor's Monument

$

268. OTHER EVENTS OF FEBRUARY 1555.

After that Stephen Gardiner, bishop of Winchester, had got the
laws and the secular arm on his side, as ye have heard, with full
power and authority to reign and rule as he listed, and had
brought these godly bishops and reverend preachers aforesaid under
foot, namely, the archbishop of Canterbury, Dr. Ridley, bishop of
London, Master Latimer, Master Hooper, bishop of Worcester and
Gloucester, Master Rogers, Master Saunders, Dr. Taylor, and Master
Bradford, all which he had now presently condemned, and some also
burned, he supposed now all had been cock-sure, and that Christ
had been conqucred for ever, so that the people, being terrified
with example of these great learned men condemned, never would nor
durst once rout against their violent religion: not much unlike in
this behalf to the manner of the Turks, who, when they cannot
maintain their sect by good learning and truth of God's word,
think by violence of sword to force whom they can to their belief;
and, that done, afterward make laws, no man under pain of heresy
to dispute, or once to call in question any of their proceedings.
Even so, Stephen Gardiner and his fellows, when they see they
cannot prevail by trial of God's word, and discourse of learning,
neither are disposed simply to seek for truth where it is to be
found, they take exceptions against God's word, affirming it to be
intricate, obscure, and insufficient to be its own judge, and
therefore that of necessity it must be judged by the pope's
church: and so, having kings and queens on their side, they seek
not to persnade by the word of God, nor to win by charity, but,
instead of the law of God, they use, as the Proverb saith,?? ????
?????? [Greek: to nomo cheiron] , compelling men by death, fire,
and sword, (as the Turks do,) to believe that in very deed they
think not. And indeed, after flesh and blood, this seemeth to be a
sure way. Neither peradventure are they ignorant how gaily this
way thriveth with the Turks; and therefore think they to practise
the same; at least-wise so they do, upon what example soever they
do it. And thus condemned they these godly learned preachers and
bishops aforesaid, supposing, as I said, that all the rest would
soon be quailed by their example. But they were deceived: for
within eight or nine days after that Stephen Gardiner had given
sentence against Master Hooper, Master Rogers, Master Saunders,
Dr. Taylor, and Master Bradford, being the eighth of February, six
other good men were brought likewise before the bishops for the
same cause of religion, to be examined, whose names were William
Pygot, butcher; Stephen Knight, barber; Thomas Tomkins, weaver;
Thomas Hawkes, gentleman; John Laurence, priest; William Hunter,
apprentice.

Stephen Gardiner, seeing thus his device disapappointed, and that
cruelty in this case would not serve to his expectation, gave over
the matter as utterly discouraged, and from that day meddled no
more in such kind of condemnations, but referred the whole doing
thereof to Bonner, bishop of London; who supplied that part right
doughtily, as in the further process of this history hereafter
evidently and too much may appear. Thus Bishop Bonner taking the
matter in hand, called before him in his consistory at Paul's (the
lord mayor and certain aldermen sitting with him) the six persons
afore-named, upon the eighth of Febrnary in the year aforesaid,
and on the next day, being the ninth of February, read the
sentence of condemnation upon them, as appeareth in Bonner's own
registers: such quick speed these men could make in despatching
their business at once. Notwithstanding, because the death of
these condemned martyrs did not follow incontinently before the
next month of March, I will defer the prosecuting of their matter
till I come, by the grace of the Lord, to the time and day of
their suffering.

In the mean time, what was the cause that their execution was so
long deferred after their condemnation, I have not precisely to
say -- unless, peradventure, the sermon of Alphonsus, the Spanish
friar, and the king's confessor, did some good. For so I find,
that when those six persons aforesaid were cast upon Saturday the
ninth of February, upon Sunday following, which was the tenth of
February, the said Alphonsus, a Gray Friar, preached before the
king; in which sermon he did earnestly inveigh against the bishops
for burning of men, saying plainly that they learned it not in
Scripture, to burn any for his conscience: but the contrary --
that they should live and be converted; with many other things
more to the same purport. But, touching the lingering of these
men's death, as I have not certainly to affirm, so let it pass.

On the fourteenth of February, Master Robert Ferrar, bishop of St.
David's, was sent towards St. David's, there to be condemned and
executed. Touching whose martyrdom, forasmuch as it fell not
before the month of March, we will defer the history thereof till
we come to the day and time of his suffering.

Furthermore, this foresaid fourteenth day of February, the lord
chancellor, and other his fellow bishops, caused the image of
Thomas Becket, that old Romish traitor, to be set up over the
Mercer's chapel door in Cheapside in London, in the form and shape
of a bishop, with mitre and crosier. Howbeit within two days after
his erection, his two blessing fingers were first broken away, and
on the next day (being the seventeenth of February) his head also
was stricken off. Whereupon arose great trouble, and many were
suspected; among whom one Master John Barnes, mercer, dwelling
over against the same chapel, was vehemently by the lord
chancellor charged withal, as the doer thereof; and the rather,
for that he was a professor of the truth. Wherefore he, and three
of his servants, were committed to prison; and at his delivery
(although it could not be proved upon him) he was bound in a great
sum of money as well to build it up again as often as it should be
broken down, as also to watch and keep the same. And therefore, at
this his compelled charges, the image was again set up the second
day of March then next ensuing: but, for lack belike of careful
watching, the fourteenth day of the same month in the night, the
head of that dangerous beast, over whom there was such charge
given, was again the second time broken off: which thing was so
heinously taken, that the next day, being the fifteenth day, there
was a proclamation made in London, that whosoever would tell who
did strike off his head, (though he were of counsel, and not the
principal doer,) he should have not only his pardon, but also one
hundred crowns of gold, with hearty thanks. But it was not known
who did it.

$

269. CORRESPONDENCE BETWEEN QUEEN MARY AND THE KING OF
DENMARK.

The eighteenth of February, Queen Mary at length, after long
delay, made full answer to the king of Denmark's letters, who had
written before two letters to the said queen, in the behalf of
Master Coverdale, for his deliverance; who at that time went under
sureties, and was in great danger, had he not been rescued by the
great suit and letters of the said king of Denmark. The matter and
copy of which his suit and letters, as they came to our hands, we
have here set forth and expressed, whereby the singular love of
this good king towards the truth of God's word, and the professors
thereof, might the better appear to the world.

First, this virtuous and godly king Christian, hearing of the
captivity of Miles Coverdale, of whom he had had some knowledge
before, (being there in Denmark in King Henry the Eighth's time,)
and lamenting his dangerous case, and partly through the
intercession of Master Machab�us, superintendent in Denmark, who
was partly of kin to Master Coverdale's wife, made intercession by
letters to Queen Mary, desiring and requesting the said Miles
Coverdale to be sent unto him. The date of which his first letter
was about the kalends of May, A. D. 1554.

To this letter of the king, Queen Mary answering again, declared
that the said Miles Coverdale was in no such captivity for any
religion, but for certain debt: so neither plainly granting, nor
expressly denying his request, but using a colourable excuse for
shifting off the matter, as appeareth by his second letter sent to
the queen, dated the twenty-fourth of September, as followeth.

"Christian, by the grace of God king of Denmark, Norway, Gothland,
and of the Vandals; duke of Sleswick, Holstein, Stormar, and
Ditmarsh; earl of Oldenburgh and Delmenhorst, &c.: To the most
noble princess and Lady Mary, queen of England, France, and
Ireland, defender of the faith, &c., our most dearly beloved
sister and cousin, wisheth prosperity with good and lucky success
of all things.

"We have received your Majesty's letter, whereby answer is
rendered, and that very graciously, unto our petition, which we
made for the safeguard of Master Coverdale, lately called bishop
of Exeter. So that we perceive, though he be in danger for another
cause than was signified unto us afore, yet your Majesty will so
regard our intercession that Coverdale himself shall understand it
to have done him good. To the which regal promise, seeing we (as
reason would we should do) attribute so much, that trusting unto
the same, we doubt not, whereas he, being in captivity, his
friends, whom we specially tender, are therefore in heaviness and
care, your good promise doth call them from such sorrow and
solicitude, to the hope and expectation of his assured welfare: we
could not do otherwise, but render thanks unto your Majesty for
such your ready and gracious good will, not only in respect of
this benefit, but also of the conservation and keeping of
perpetual amity between us and our realms, and so, as much as in
us lieth, to omit nothing that to the nourishing and continuance
of these fortunate beginnings might appertain. Neither had we ever
any doubt concerning the clemency and moderation of your goodness,
whom we heartily beseech Almighty God ever more and more to
prosper, unto the glory of his name, and profit of the commonweal.

"Wherefore, seeing your Majesty writeth, that Master Coverdale is
in danger for certain accounts of money, and not for any other
more grievous offence, we have cause on his behalf to rejoice; and
therefore we doubt so much the less, that at our request he shall
graciously have his deliverance given him, and be out of danger.
For as touching the bishopric, by reason whereof he came in debt,
we understand he yielded it up, that no payment might thereof be
required, specially seeing he is reputed neither to have enjoyed
it long, neither to have had at any time so great commodity of it.
Moreover, though it be possible to find some perplexity in the
account, or haply some other cause, yet your Majesty's letters,
offering such favour and benignity, have taken from us all
carefulness and doubt; insomuch, that we think your Majesty, as 
much as may be, will have more respect unto our honour, than to
that which might of him be required. And therefore we purpose not
to trouble your Majesty by repeating of our petition, but to
declare how greatly we esteem it that your Majesty would gratify
us herein: whereof we plainly hope for such an end, that Cover-
dale himself shall shortly in our presence make declaration
concerning the benefit of his welfare obtained of your Majesty.
And of this we desire your Majesty to be specially assured again,
that we will not only omit no occasion or opportunity to requite
this benefit, but also to establish and amplify our mutual love
and amity between us and our realms on either side. Almighty God
preserve your Majesty in prosperous health and felicity.

"Given at our city of Otton, the twenty-fourth of September, A. D.
1554."

To these letters it was a great while before the queen would
answer.

$

270. BISHOP BONNER COMMANDS UNIVERSAL RECONCILIATION.

The same month, the nineteenth day, was a certain intimation set
forth and printed in the name of Bonner, wherein was contained a
general monition, and strait charge given to every man and woman
within his diocese, to prepare themselves against Lent then near
approaching, to receive the glad tidings of peace and
reconciliation sent from the Pope Julius the Third, by Pole his
cardinal and legate de latere, and so receive also the joyful
benefit of absolution, being sent first from the cardinal to
Bonner, and from him to every of his archdeacons, to be ministered
to every private person within his diocese, that would come the
said holy time of Lent to his pastor or curate to be confessed,
and to receive of him wholesome counsel, penance, and absolution.
Signifying moreover, that as he was authorized by the foresaid
cardinal, so he, for the same purpose, had endued with the like
authority all and singular pastors and curates within his diocese,
to reconcile and assoil from their former heresy and schism, and
from the censures of the church, such as would resort unto them.
And lest any scruple or doubt, rising peradventure in their
consciences, should be any stay or let in this behalf, he had
assigned and deputed therefore through his diocese certain learned
men, to whom they might resort, or else might open their griefs to
any of his archdeacons, or else come to his own person, and so
should be resolved.

And therefore all manner of doubts and obstaclesset aside, he
straitly willed and commanded every man and woman to come to
confession, and to enjoy this benefit of reconciliation, and
absolution, against the first Sunday next after Easter ensuing;
and not to fail. For the which purpose he had specially commanded
the pastors and curates of every parish to certify up in writing
the names of every man and woman so reconciled, and so forth: the
copy of which intimation hereunder followeth.

"Edmund, by the permission of God bishop of London, unto all and
singular the lay-people of his diocese, doth send greeting in our
Saviour Jesus Christ.

"Whereas this noble realm of England, dividing itself from the
unity of the catholic church, and from the agreement in religion
with all other Christian realms, hath been, besides many other
miseries and plagues which God's indignation hath poured upon it,
grievously also vexed and sore infected with many and sundry sorts
of sects of heretics, as Arians, Anabaptists, Libertines,
Zuinglians, Lutherans, and many others, all which sects be most
repugnant, and contrary one against another, and all against God's
truth, and Christ's catholic faith; whereupon hath grown such
slander to the realm, such malice and disagreement among ourselves
the inhabitants thereof, such treasons, tumults, and insurrections
against our prince, such blasphemy and dishonour unto God, as no
man's tongue or pen is able to express: it hath pleased the
goodness of God to cast his eye of mercy and clemency upon us, and
to move the pope's Holiness to send his most godly messenger, the
most reverend father in God the lord cardinal Pole, legate de
latere, to bring us the glad tidings of peace and reconciliation,
and to reduce and bring home unto the fold the lost sheep that
were gone astray: whose message, as it hath been honourably
received of the king and queen's Majesties, even so the lords
spiritual and temporal, and commons, at the last parliament have
received it; revoking all the laws the which in the time of schism
were promulgate against the authority of the pope's Holiness, and
restoring the same and the Church of Rome to all that power which
they had in this realm before the said schism, the which
reconciliation was also most gladly and joyfully embraced, as well
of all the clergy and convocation of the province of Canterbury,
as also of many other persons -- and being so great and necessary
to be extended to every person of the realm, it hath pleased the
said lord legate's Grace to give and impart unto me, the said
bishop of London, for my said diocese, and to all such as I shall
appoint in that behalf, power and authority to absolve and
reconcile all and every person thereof, as well of the clergy as
of the laity, and as well men as women, the which will renounce
their errors, and (being penitent) will humbly require to be
restored to the unity of the catholic church,-- as by the letters
of the said lord legate's Grace sent unto me, and from me sent
unto every of the archdeacons within my diocese, more at large may
and doth appear.

"And forasmuch as in mine own person, as well for the multitude of
people as distance of places, I cannot minister this benefit unto
every private person myself, and for that also the holy time of
Lent is now at hand, in which every true Christian man ought to
come unto his own pastor and curate, to be of him confessed, and
to receive at his hand wholesome counsel, penance, and absolution:
these are therefore as well to give knowledge unto every one of
you, as also to signify and declare, that for that purpose, I have
by the said authority chosen, named, and deputed, and so by these
presents do choose, name, and depute, all and singular pastors and
curates having cure of souls within my diocese, and being
themselves reconciled herein; that they and every of them by
authority hereof, shall have full power and authority to absolve
all such as be lay-persons of their parishes from heresy and
schism, and from the censures of the church, into which they be
fallen by occasion thereof, and also to reconcile to the church
all such which shall declare themselves penitent, and desirous to
enjoy the benefit of the said reconciliation.

"And whereas divers pastors and curates in sundry parishes
peradventure be not able to satisfy the minds, and to appease the
consciences, of some of their parishioners in cases that shall
trouble them, I have therefore given also authority to every
archdeacon of my diocese within his archdeaconry, to name and
appoint certain of the best learned in every deanery of their
archdeaconry, to supply that lack; so that every man so troubled
may repair to any one of them within the said deanery whom he
shall like best, to be instructed and appeased in that behalf. And
also I have appointed, that if, this being done, there shall yet
remain any scruple in the party's conscience, and himself not
satisfied, then the said party shall repair unto one of mine
archdeacons or chaplains, unto whom his mind shall be most
inclined, or else to repair unto mine own self, to be resolved in
his said scruple or doubt, and to receive and take such order
therein, as to one of the said archdeacons, or unto me, shall
therein appear to be most expedient.

"Further certifying and declaring unto you, that I have given
commandment herein to all my archdeacons, that they monish and
command every pastor and curate within their archdeaconries, that
they, having knowledge hereof, do, on the first holiday next then
following, at the mass time, when the multitude of people is
present, declare all these things unto their parishioners, and
exhort them that they esteem this grace accordingly, and reconcile
themselves to the church before the first Sunday after Easter next
ensuing: which thing I also do command by the tenor hereof, with
intimation that the said time being once past, and they not so
reconciled, every one of them shall have process made against him,
according to the canons, as the cause shall require: for which
purpose the pastors and curates of every parish shall be commanded
by their archdeacon, to certify me in writing of every man and
woman's name that is not so reconciled.

"Further, herewith I do signify and declare unto you, that our
holy father the pope Julius. the third of that name, like a most
tender and natural father, hearing of the return and recovery of
his prodigal child, this realm of England, hath himself made much
joy and gladness hereat, and also all other true Christian realms
have done the like: exhorting you therefore in our Lord, not to be
unthankful yourselves, or negligent in this behalf, but diligently
to seek for it, joyfully to embrace it, and fruitfully to use it,
remembering withal the monition and charge which came from me the
last year, concerning your coming to confession in Lent, and
receiving the sacrament at Easter: which monition to all effects
and purposes I have now here repeated and renewed, charging you,
and also all your curates, therewith.

"And because all our duties is earnestly and devoutly to pray for
the prosperous estate of our sovereigns, the king and the queen of
this realm, I do finally require and pray you, as heartily as I
can, to pray for their Majesties accordingly; and specially that
it may please Almighty God, to send unto her Grace a good time,
and to make her a glad mother, which cannot be but unto us all
great joy, much comfort, and inestimable profit.

"Given at London the nineteenth day of the month of February, in
the year of our Lord God, after the computation of the Church of
England, 1554, and of my translation the sixteenth."

The form of absolution to be kept by the pastors and curates in
private confessions, concerning this reconciliation; to be used in
the diocese of London.

"Our Lord Jesus Christ absolve you, and by the apostolic authority
to me granted and committed, I absolve you from the sentences of
excommunication, and from all other censures and pains, into the
which you be fallen by reason of heresy, or schism, or any other
ways: and I restore you unto the unity of our holy mother the
church, and the communion of all sacraments, dispensing with you
for all manner of irregularity: and by the same authority I
absolve you from all your sins, in the name of the Father, and of
the Son, and of the Holy Ghost. Amen."

$

271. JAMES HALES

We have a little overpast the time and story of Judge Hales, for
although about this time he most pitifully sought his own
destruction, through the cruel handling of the malignant papists -
- who pass upon nothing but upon their own dignity, little caring
who perish besides, so their estimation may be magnified -- yet
the virtues and memory of that man are not unworthy either to be
numbered with the saints that be departed, or at least not to be
forgotten or obliterated among the saints that be alive.
Concerning whose worthy doings, singular prudence, and incorrupt
ministration of judgment, with the lamentable trouble which
afterwards fell upon that good man, we thought here, among many
other histories, somewhat to express; desiring the good reader to
take that which is to be followed in that good man -- the rest, to
refer to the judgment of Him who only is Judge of all.

The lamentable and pitiful history of Master James Hales, judge.


WE have made mention, a little before, of Judge Hales, who alone
taking Queen Mary's part, would in no wise subscribe to have any
other queen but her, for that he thought he could not do otherwise
with a safe conscience, though all the rest, in a manner, had
subscribed to Edward the Sixth's will and testament. Hereby as he
did cast himself into manifest jeopardy of the duke of
Northumberland, to lose both body and goods, so he deserved at
Queen Mary's hands, and her adherents, marvellous thanks and
reward of his singular faithfulness, and true heart, towards her.
This Sir James Hales, of the county of Kent, was both a worshipful
knight and one of the high judges of the realm, who ordered and
finished matters of controversy in the same.

Although he did not so much exceed in nobleness of birth and
parentage, as he did excel all others in virtue, prudence,
gravity, and true ministering of justice; for which he was in
great veneration with all men, and was more conspicuous and known
to the world thereby, than by sight. There was in him, by nature
grafted, a singular gift of prudence, which afterwards, by much
practice, he accomplished and brought to a marvellous good
perfection; besides that, by his assiduous travail and exercise in
demurring and pleading of matters, he attained to the vein of
eloquence wherewith he was trimly qualified. In which kind of
study, being exercised certain years, and passing the under
degrees, he had aspired (being rather thereunto compelled) to the
high benches, where he executed his function with justice,
fidelity, constancy, and conscience, that even the law itself
seemed no less to be printed and written in his life and doings,
than in the very volumes or papers; he was always so upright a
justiciary and conscionable a judge, declining corruption and
embracing law and equity.

To these his gifts and qualities, were linked like sincerity and
hearty affection to religion and the gospel of Christ, whereunto
he had been, by many years, most earnestly set and addicted;
showing himself to be a gospeller, no less by his word than deed,
and no less at home than abroad: and, as he was godly himself, so
brought he up his family to his godly line and order. He had daily
service in his house, which was not ministered by any of his
household or waiting chaplains, but by his own self, to the intent
he might be the better example to the rest; joining with this
devotion the often reading of the Holy Scripture. After this sort
and manner he passed his life all King Edward's time; either being
busied in weighty and public affairs, or else bestowing his time
in virtue and godliness, even until his piety, by reason of the
change of the prince and time, might nor could not any more be
suffered or permitted.

As the change of the world and time was to every man very
dangerous, so to him, in especial, it appeared most perilous; who
was in that office and calling, that he could neither be long
absent from it in London, neither be there occupied without
present peril or jeopardy. Thus, the state of religion being
changed and altered, upon a time, he, being counselled by his
friends and well-wishers, to leave his forensical trade, and to go
home,-- providing for his safety by what means he could, either in
flying or hiding himself,-- refused their counsel; trusting too
much there, as by and by you shall understand, to his own wit. To
be short; at the term-time when other of the lawyers were wont to
come up to London, he, the said Sir James Hales, likewise came up
to do his office and function; persuading and knowing himself to
be clear and inculpable. But, as a mouse, according to the old-
said saw, falling into the gluepot, he was not so soon at London,
but that the bishop of Winchester sent for him, and did
expostulate about the calling and vexing of certain prevent-law
priests; for, as yet, the mass was not by the laws received and
restored, although the queen herself, by her consent and example,
set it forward, wherewith divers priests, being couraged, presumed
to say mass. And, like as in a main and set battle there are
certain nimble and light-armed soldiers, who, in skirmishes
amongst their enemies, go before the force of battle; even so, in
this troublesome time, there lacked none before-law prelates, or
light-armed but much more light-hearted soldiers, who ran before
the law, who of duty should rather have followed and obeyed it.
And this was not only to be seen in Kent, but also in divers other
places; for, in Oxford, as it was told me, there was a certain
priest, who there, in Magdalene college, preparing himself to say
mass, and being almost in the midst thereof, was, with his
vestments, pulled by one from the altar, and constrained to blow a
retract, until by the law he might mass it. Thus Judge Hales, like
a severe judge and justiciary, suffering such priests not to go
unpunished, as that, before a law, presumed to say mass, got
thereby the queen's displeasure, but much more Winchester's evil
will: which bishop, although he had nothing wherewith justly he
might burden him, yet he did expostulate with him, as though it
were concerning cruelty, who had showed himself so austere a judge
against the priests. Wherefore I thought best to leave in record,
all the whole communication had between them, as those that stood
by bare it away.

The communication between the lord chancellor and Judge Hales;
being there, among other judges, to take his oath in Westminster
Hall, October the sixth, A. D. 1553.

L. Chan.--"Master Hales, ye shall understand, that like as the
queen's Highness hath heretofore conceived good opinion of you,
especially for that ye stood both faithfully and lawfully in her
cause of just succession, refusing to set your hand to the book
among others that were against her Grace in that behalf: so now,
through your own late deserts against certain her Highness's
doings, ye stand not well in her Grace's favour; and therefore,
before ye take any oath, it shall be necessary for you to make
your purgation."

Hales.--"I pray you, my Lord, what is the cause?"

L. Chan.--"Information is given, that ye have indicted certain
priests in Kent for saying mass."

Hales.--"My Lord, it is not so, I indicted none; but indeed
certain indictments of like matter were brought before me at the
last assizes there holden, and I gave order therein as the law
required. For I have professed the law, against which in cases of
justice I will never (God willing) proceed, nor in any wise
dissemble, but with the same show forth my conscience; and if it
were to do again, I would do no less than I did."

L. Chan.--"Yea, Master Hales, your conscience is known well
enough: I know you lack no conscience."

Hales.--"My Lord, you may do well to search your own conscience;
for mine is better known to myself than to you: and to be plain, I
did as well use justice in your said mass case by my conscience,
as by the law, wherein I am fully bent to stand in trial to the
uttermost that can be objected. And if I have therein done any
injury or wrong, let me be judged by the law; for I will seek no
better defence, considering chiefly that it is my profession."

L. Chan.--"Why, Master Hales, although you had the rigour of the
law on your side, yet ye might have had regard to the queen's
Highness's present doings in that case. And further, although ye
seem to be more than precise in the law, yet I think ye would be
very loth to yield to the extremity of such advantage as might be
gathered against your proceedings in the law, as ye have sometimes
taken upon you in place of justice; and if it were well tried, I
believe ye should not be well able to stand honestly thereto."

Hales.--"My Lord, I am not so perfect, but I may err for lack of
knowledge. But both in conscience, and such knowledge of the law
as God hath given me, I will do nothing but I will maintain it,
and abide in it: and if my goods, and all that I have, be not able
to counterpoise the case, my body shall be ready to serve the
turn; for they be all at the queen's Highness's pleasure."

L. Chan.--"Ah sir! ye be very quick and stout in your answers. But
as it should seem, that which you did was more of a will favouring
the opinion of your religion against the service now used, than
for any occasion or zeal of justice, seeing the queen's Highness
doth set it forth as yet, wishing all her faithful subjects to
embrace it accordingly: and whereas you offer both body and goods
in your trial, there is no such matter required at your hands, and
yet ye shall not have your own will neither."

Hales.--"My Lord, I seek not wilful will, but to show myself as I
am bound in love to God and obedience to the queen's Majesty, in
whose cause willingly, for justice' sake, all other respects set
apart, I did of late, as your Lordship knoweth, adventure as much
as I had. And as for my religion, I trust it be such as pleaseth
God, wherein I am ready to adventure as well my life as my
substance, if I be called thereunto. And so in lack of mine own
power and will, the Lord's will be fulfilled."

L. Chan.--"Seeing you be at this point, Master Hales, I will
presently make an end with you. The queen's Highness shall be
informed of your opinion and declaration: and, as her Grace shall
thereupon determine, ye shall have knowledge. Until such time, ye
may depart as ye came, without your oath; for as it appeareth, ye
are scarce worthy the place appointed."

Hales.--"I thank your Lordship: and as for my vocation, being both
a burden and a charge more than ever I desired to take upon me;
whensoever it shall please the queen's Highness to ease me
thereof, I shall most humbly, with due contentation, obey the
same."

And so he departed from the bar. Not many days after this
communication or colloquy in Westminster Hall, which was October
the sixth, anno 1553, Master Hales, at the commandment of the
bishop, was committed to the King's Bench, where he remained
constant until Lent, being tossed and removed from one prison to
another: for then was he removed to the Compter in Bread Street,
and afterward from thence was carried to the Fleet, where he
endured most Christianly by the space of three weeks.

Being in the Fleet, what it was that he had granted unto the
bishops, by their fraudulent assaults and persuasions, (namely, of
Dr. Day, bishop of Chichester, and of Judge Portman, as it is
thought, overcome at last,) I have not to say.

And thus, now we have rehearsed his notable virtues and
afflictions, borne out and valiantly sustained by him, will we
declare the miserable falls of him, and lamentable chance. And
when thus, in divers prisons, he, being tossed and wearied, could
in no wise be subdued and overcome by the suppression of his
adversaries, he, being yet in the mean time assaulted with secret
assaults, recoiled and gave over. Wherein, as I do lament so
miserable a case in so worthy a man, even so do I marvel at the
vile and detestable frauds and wiles of his adversaries.

There was in the prison where Hales was, a certain gentleman of
Hampshire, called Foster, who being suborned, as it should seem,
of the bishops, used all kinds of persuasions that he could;
whereby he might draw him from the truth to error; whereby, at
length, by continual wearying and seeking upon him, he brought to
pass that Hales began to seem that he might be overcome. At last,
when this came to his adversaries' ears, the bishop of Chichester
was at hand forthwith, very early in the morning of the twelfth of
April, to commune with Master Hales in the prison; but I have no
certain knowledge what the talk was between them. But,
undoubtedly, his constancy was so quailed, that even before, he
had given over in the plain field; and for that cause he was in a
great dump and sorrow with himself: to whom, by all likelihood,
this bishop came to minister matter of comfort. And the same day,
in the afternoon, came unto him Judge Portman, and talked with him
so long till the time was come that Judge Hales must come to
supper. Therefore, when Portman had taken his leave, Master Hales
getteth him to supper with a heavy, troubled mind; howbeit he did
eat very little, or no meat at all, being brought to an extreme
desperation by the worm of his conscience. Albeit, to say the
truth, I do not impute the fall of this man to the persuasions of
the comers to him, nor to so small causes; for in case that be
true, which one told me, (as it is like to be true,) his
adversaries went a more subtle way to work with him, than all the
world knoweth. For, when they had him sure in the prison, they,
like wily spies, found the means to shut him up into that part
thereof, where the noise of the streets, the tumult and concourse,
the night and day troubles of the talk of artificers, and coming
to and fro of men,-- and besides, the noise of the prisoners hard
by, ringing about his head, troubled him, in such sort, that he
could not take his rest,-- thinking perchance that if they could
not win by any other means, yet by the lack of sleep they might
soon make him give over, and come unto their side;-- and,
perchance, therefore, this was the very policy why they made him
change prisons so often. But, for that I have no certainty of the
thing, I will leave the truth thereof to the reader's conjecture:
and, whatsoever the cause was, that made him to relent in the
confession of the truth, undoubtedly he was cast, forthwith, into
a great repentance of the deed, and into a terror of conscience
thereby; insomuch that when supper was done, he gat him straight
to bed, where he passed over all that night in much care and
anxiety of mind. And then, when it was day, he sent, about six of
the clock, for a cup of beer, as though he were desirous to drink.
His man was yet scarce out of his chamber, when he, with a
penknife, had wounded himself in divers places, and would, without
fail, have likewise killed himself, (which argueth that he was not
well in his wit,) unless the goodness of God had been a present
help and preservation unto him; whereby it is evident for all men
to understand, how God's favour was not absent from the man,
although he thought himself utterly forsaken for his denial, as by
the sequel may well appear.

For as soon as he had sent his man out of his chamber, (see what
God would have done,) even afore the chamber-door eftsoons the
butler met him; who, being desired to fill the drink, and taking
the cup, the other returned again unto his master, at the same
very time when he was working his own destruction: whereby Master
Hales at that time was stopped of his purpose, and preserved, not
without God's manifest good-will and providence. When Winchester
had knowledge of it, straightway he taketh occasion thereby to
blaspheme the doctrine of the gospel, which he openly in the Star-
chamber called "doctrine of desperation." Master Hales, being
within awhile after recovered of those wounds, and delivered out
of prison, getteth himself home unto his house; where he, either
for the greatness of his sorrow, or for lack of good counsel, or
for that he would avoid the necessity of hearing mass, (having all
things set in order, a good while before that, pertaining to his
testament,) casting himself into a shallow river, was drowned
therein; which was about the beginning of the month of February,
or in the month of January before, anno 1555.

The unhappy chance of this so worthy a judge, was surely the cause
of great sorrow and grief unto all good men, and it gave occasion
besides unto certain divines to stand something in doubt with
themselves, whether he were reprobate or saved, about which matter
it is not for me to determine either this way or that: for he that
is our Judge, the same shall be his Judge; and he it is, that will
lay all things open when the time cometh. This in the mean time is
certain and sure: that the deed of the man in my mind ought in no
wise to be allowed, which, if he did wittingly, then do I
discommend the man's reason. But if he did it in phrensy, and as
being out of his wits, then do I greatly pity his case. Yet,
notwithstanding, seeing God's judgments be secret, and we likewise
in doubt upon what intent he did thus punish himself, neither
again is any man certain, whether he did repent or no before the
last breath went out of his body; me thinketh, their opinion is
more indifferent herein, who do rather disallow the example of the
deed, than despair of his salvation.

Otherwise, if we will adjudge all those to hell that have departed
the world after this sort, how many examples have we in the first
persecutions of the church, of those men and women, who, being
registered in the works of worthy writers, have notwithstanding
their praise and commendation? For what shall I think of those
young men, who being sought for to do sacrifice to heathen idols,
did cast down themselves headlong, and break their own necks, to
avoid such horrible pollution of themselves? What shall I say of
those virgins of Antioch, who, to the end they might not defile
themselves with uncleanness, and with idolatry, through the
persuasion of their mother, casting themselves headlong into a
river together with their mother, did foredo themselves, although
not in the same water, yet after the same manner of drowning as
this Master Hales did? What shall I say of other two sisters, who,
for the self-same quarrel, did violently throw themselves headlong
into the sea, as Eusebius doth record? In whom, though perchance
there was less confidence to bear out the pains which should be
ministered of the wicked unto them, yet that their good desire to
keep their faith and religion unspotted, was commended and
praised.

Another like example of death is mentioned by Nicephorus, and that
in another virgin likewise, whose name is expressed in Jerome to
be Brassilia Dyrrachina, who, to keep her virginity, feigned
herself to be a witch; and so, conventing with the young man who
went about to dishonour her, pretended that she would give him an
herb which would preserve him from all kind of weapons; and so, to
prove it in herself, laid the herb upon her own throat, bidding
him smite, whereby she was slain; and so with the loss of her life
her virginity was saved.

Hereunto may be joined the like death of Sophronia, a matron of
Rome, who, when she was required of Mazentius the tyrant to be
defiled, and saw her husband more slack than he ought to have been
in saving her honesty, bidding them that were sent for her to
tarry awhile till she made her ready, went into her chamber, and
with a weapon thrust herself through the breast, and died. Now who
is he that would reprehend the worthy act of Achetes, who, biting
off his own tongue, spit it out into the harlot's face?

But, in these examples, you will say, The cause was necessary and
honest. And who can tell whether Master Hales, meaning to avoid
the pollution of the mass, did likewise choose the same kind of
death, to keep his faith undefiled: whereof there ought to be as
great respect, and greater too, than of the chastity of the body.
But you will say, He ought rather to have suffered the tyrants.
And why may not the same be said of the forenamed virgins?

These examples I do not here infer, as going about either to
excuse or to maintain the heinous fact of Master Hales, (which I
would wish rather by silence might be drowned in oblivion,) but
yet notwithstanding, as touching the person of the man, whatsoever
his fact was -- because we are not sure whether he at the last
breath repented -- again, because we do not know, nor are able to
comprehend, the bottomless depth of the graces and mercies which
are in Christ Jesus our Saviour -- we will leave therefore the
final judgment of him, to the determination of him who is only
appointed Judge both of the quick and the dead.

And, finally, although he did it of a certain desperation, yet how
know you whether he repented even in breathing out his life?--
Although I truly am so far from allowing his fact, by any means,
that I am wonderfully sorry for his rash and over-hasty temerity;
and, therefore, although we do not account him among the martyrs,
yet, on the other side, we do not reckon him among the damned
persons. Finally, let us all wish heartily that the Lord impute
not to him, in judgment, that which he offended in his own
punishment. Amen.

$

272. THOMAS TOMKINS.

The history of Thomas Tomkins, martyr, who, having first his hand
burned, after was burned himself by Bishop Bonner, for the
constant testimony of Christ's true profession.


 MENTION was made before of six prisoners, brought and examined
before Bishop Bonner the eighth of February, whose names were
Tomkins, Pygot, Knight, Hawkes, Laurence, and Hunter: all which,
though they received their condemnation together the next day
after, yet, because the time of their execution was then driven
off from February till the next month of March, I did therefore
refer the story of them to this present month of March aforesaid,
wherein: now remaineth severally to entreat of the martyrdom of
these six persons, as the order and time of their sufferings
severally do require. Of the which six aforenamed martyrs, the
first was Thomas Tomkins, burned in Smithfield, the sixteenth day
of March, A. D. 1555.

This Thomas Tomkins, a weaver by his occupation, dwelling in
Shoreditch, and of the diocese of London, was of such
conversation, and disposition so godly, that if any woman had come
to him with her web, as sometimes they did, three or four in a
day, he would always begin with prayer; or if any other had come
to talk of any matter, he would likewise first begin with prayer.
And if any had sought unto him to borrow money, he would show him
such money as he had in his purse, and bid him take it.

And when they came to repay it again, so far off was he from
seeking any usury at their hand, or from strait exaction of his
due, that he would bid them keep it longer, while they were better
able. And these were the conditions of Thomas Tomkins, testified
yet to this present day by the most part of all his neighbours,
and almost of all his parish which knew him, as Master Skinner,
Master Leeke, and others. Of whom more than half a dozen at once
came to me, discreet and substantial men, reporting the same unto
me; recording moreover as followeth: That Dr. Bonner, bishop of
London, kept the said Tomkins with him in prison half a year;
during which time the said bishop was so rigorous unto him, that
he beat him bitterly about the face, whereby his face was swelled.
Whereupon the bishop caused his beard to be shaven, and gave the
barber twelve pence.

Touching which shaving of Thomas Tomkins's beard, this is more to
be added: Bishop Bonner, having Tomkins with him prisoner at
Fulham, in the month of July, did set him with his other work-
folks to make hay; and seeing him to labour so well, the bishop,
setting him down, said, "Well, I like thee well; for thou
labourest well: I trust thou wilt be a good catholic." "My Lord,"
said he, "St. Paul saith, He that doth not labour is not worthy to
eat." Bonner said, "Ah, St. Paul is a great man with thee." And
so, after such other talk, the bishop inferring moreover, wished 
his beard off, saying, that so he would look like a catholic. "My
Lord," said Tomkins, "before my beard grew I was, I trust, a good
Christian, and so I trust to be, my beard being on." But Bonner,
in fine, sent for the barber, and caused his beard to be shaven
off. The very cause was, for that Bonner had plucked off a piece
of his beard before.

The rage of this bishop was not so great against him, but the
constancy of the party was much greater with patience to bear it;
who, although he had not the learning as others have, yet he was
so endued with God's mighty Spirit, and so constantly planted in
the perfect knowledge of God's truth, that by no means he could be
removed from the confession of truth, to impiety and error.
Whereupon Bonner the bishop, being greatly vexed against the poor
man, when he saw that by no persuasions he could prevail with him,
devised another practice, not so strange as cruel, further to try
his constancy; to the intent, that seeing he could not otherwise
convince him by doctrine of Scriptures, yet he might overthrow him
by some forefeeling and terror of death. So, having with him
Master Harpsfield, Master Pembleton, Dr. Chedsey, Master
Willerton, and others standing by, he called for Thomas Tomkins,
who, coming before the bishop, and standing as he was wont in
defence of his faith, the bishop fell from beating to burning:
who, having there a taper or wax candle of three or four wicks
standing upon the table, thought there to represent unto us, as it
were, the old image of King Porsenna. For as he burned the hand of
Sc�vola so this catholic bishop took Tomkins by the fingers, and
held his hand directly over the flame, supposing that by the smart
and pain of the fire being terrified, he would leave off the
defence of his doctrine which he had received.

Tomkins, thinking no otherwise but there presently to die, began
to commend himself unto the Lord, saying, "O Lord! into thy hands
I commend my spirit," &c. In the time that his hand was in
burning, the same Tomkins afterward reported to one James Hinse,
that his spirit was so rapt, that he felt no pain. In the which
burning he never shrank, till the veins shrank, and the sinews
burst, and the water did spirt in Master Harpsfield's face:
insomuch that the said Master Harpsfield, moved with pity, desired
the bishop to stay, saying, that he had tried him enough. This
burning was in the hall at Fulham.

And whereas the bishop thought by that means to drive him from his
opinions, it proved much otherwise: for this Christian Sc�vola so
valiantly did despise, abide, and endure that burning, that we
have less cause hereafter to marvel at the manfulness of that
Roman Sc�vola: I would to God the other had as well followed the
example of that Etruscan tyrant. For he, after the left hand of
Sc�vola was half burned, either satisfied with his punishment, or
overcome by his manhood, or driven away by fear, sent him home
safe unto his people: whereas Bonner, hitherto not contented with
the burning of his hand, rested not until he had consumed his
whole body into ashes, at London in Smithfield.

But before we come to his suffering, we will first entreat of some
part of his examination and articles, with his answers and
confession thereunto annexed, as it is credibly in register
recorded.

The first examination of Thomas Tomkins, before Bonner.

This faithful and valiant soldier of God, Thomas Tomkins, after he
had remained the space (as is said) of half a year in prison,
about the eighth day of February was brought with certain others
before Bonner, sitting in his consistory, to be examined. To whom
first was brought forth a certain bill or schedule, subscribed (as
appeareth) with his own hand, the fifth day of the same month last
before, containing these words following.

The confession of Tomkins subscribed with his own hand.

"Thomas Tomkins of Shoreditch, and of the diocese of London, hath
believed and doth believe, that in the sacrament of the altar,
under the forms of bread and wine, there is not the very body and
blood of our Saviour Jesus Christ in substance, but only a token
and remembrance thereof, the very body and blood of Christ being
only in heaven, and no where else.

"By me, THOMAS TOMKINs."

Whereupon he was asked, whether he did acknowledge the same
subscription to be of his own hand. To the which he granted,
confessing it so to be. This being done, the bishop went about to
persuade him (with words, rather than with reasons) to relinquish
his opinions, and to return again to the unity of the catholic
church, promising if he would so do, to remit all that was past.
But he constantly denied so to do. When the bishop saw he could
not so convince him, he brought forth and read to him another
writing, containing articles and interrogatories, whereunto he
should come the next day and answer: in the mean time he should
deliberate with himself what to do. And so the next day, being the
ninth of March, at eight o'clock in the morning, to be present in
the same place again, to give his determinate answer what he would
do in the premises, and then either to revoke and reclaim himself,
or else in the afternoon the same day to come again, and have
justice (as he called it) ministered unto him. The copy of which
articles here followeth.

Articles objected and ministered the eighth day of February
against Thomas Tomkins, with his own hand subscribing to the same.

"Thou dost believe, that in the sacrament of the altar, under the
forms of bread and wine, there is not, by the omnipotent power of
Almighty God, and his holy word, really, truly, and in very deed,
the very true and natural body of our Saviour Jesus Christ, as
touching the substance thereof; which was conceived in the womb of
the Virgin Mary, and hanged upon the cross, suffering passion and
death there for the life of the world.

"I do so believe.

"Thou dost believe, that after the consecration of, the bread and
wine prepared for the use of the sacrament of the altar, there
doth remain the substance of material bread and material wine, not
changed or altered in substance by the power of Almighty God, but
remaining as it did before.

"I do so believe.

"Thou dost believe, that it is an untrue doctrine, and a false
belief, to think or say, that in the sacrament of the altar there
is, after consecration of the eau bread and wine, the substance of
Christ's natural body and blood, by the omnipotent power of
Almighty God, and his holy word.

"I do so believe.

"Thou dost believe, that thy parents, kinsfolks, friends, and
acquaintance, and also thy godfathers and godmother, and all
people, did err, and were deceived, if they did believe, that in
the sacrament of the altar there was, after the consecration, the
body and blood of Christ, and that there did not remain the
substance of material bread and wine.

"I do so believe.

"By me THOMAS TOMKINS."

The second examination of Thomas Tomkins.

The next day, being the ninth of February, at eight o'clock before
noon, the said Thomas Tomkins (according to the former
commandment) was brought again into the place aforenamed, before
the bishop and other his assistants, where the aforesaid articles
were propounded unto him: whereunto he answered as followeth

"To the first he said, that he did so believe, as in the same is
contained.

"To the second he said, that it was only bread, and a
participation of Christ's death and passion, and so do the
Scriptures teach.

"To the third he said and did believe, it was a false doctrine, to
believe and think as is contained in this article.

"To the fourth, he did also believe the same."

After this answer he did also subscribe his name to the said
articles. Whereupon the bishop, drawing out of his bosom another
confession subscribed with Tomkins's own hand, and also that
article that was the first day objected against him, caused the
same to be openly read; and then willed him to revoke and deny his
said opinions, the which he utterly refused to do; and therefore
was commanded to appear before the bishop again in the same place
at two o'clock in the afternoon.

The bishop repeateth again the confession of Thomas Tomkins;
written before by the said bishop of London, and subscribed by the
said Tomkins, the twenty-sixth of September, anno 1554, which is
this.

"I, Thomas Tomkins, of the parish of Shoreditch, in the diocese of
London, having confessed and declared openly heretofore, to
Edmund, bishop of London, mine ordinary, that my belief hath been
many years past, and is at this present, that the body of our
Saviour Jesus Christ is not truly and in very deed in the
sacrament of the altar, but only in heaven; and so in heaven, that
it cannot now indeed be really and truly in the sacrament of the
altar: And moreover, having likewise confessed and declared to my
said ordinary openly many times, that although the church, called
the catholic church, hath allowed, and doth allow, the mass and
sacrifice made and done therein, as a wholesome, profitable, and a
godly thing; yet my belief hath been many years past, and is at
this present, that the said mass is full of superstition, plain
idolatry, and unprofitable for my soul; and so have I called it
many times, and take it at this present: Having also likewise
confessed and declared to my said ordinary, that the sacrament of
baptism ought to be only in the vulgar tongue, and not otherwise
ministered, and also without any such ceremonies, as accustomably
are used in the Latin church, and otherwise not to be allowed:--
Finally, being many times and oft called openly before my said
ordinary, and talked withal touching all my said confessions and
declarations, both by the said mine ordinary and divers other
learned men, as well his chaplains as others, and counselled by
all of them to embrace the truth, and to recant mine error in the
premises, which they told me was plain heresy and manifest error;
do testify and declare hereby, that I do and will continually
stand to my said confession, declaration, and belief, in all the
premises; and every part thereof, and in no wise recant or go from
any part of the same. In witness whereof I have subscribed and
passed this writing the twenty-sixth day of September, the year
aforesaid.

"By me Tho. TOMKINS aforesaid."

The names of them that sat upon Thomas Tomkins at this session,
were these: Edmund Bonner; John Fecknam, dean of Paul's; John
Harpsfield, archdeacon of London; John Morwen, Master of Arts;
Thomas Morton, parson of Fulham; Tristram Swadell, Thomas More,
Thomas Bekinsaw, James Cline, clerks.

The last appearance and condemnation of Thomas Tomkins before
Bonner and the commissioners.

The same day and place, at two o'clock in the afternoon, he was,
the last time, brought before the bishops of London, Bath, and St.
David's, with others; where he was earnestly exhorted by the said
bishop of Bath, to revoke and leave off his opinions. Unto whom he
answered, "My Lord, I was born and brought up in ignorance until
now of late years; and now I know the truth, wherein I will
continue unto the death."

Then Bonner caused all his articles and confession to be again
openly read, and so, in his accustomed manner, persuaded with him
to recant. To whom he finally said, "My Lord, I cannot see but
that you would have me forsake the truth, and to fall into error
and heresy." The bishop seeing he would not recant, did proceed in
his law, and so gave sentence of condemnation upon him.

Then he delivered him to the sheriff of London, who carried him
straight unto Newgate, where he remained most joyous and constant
until the sixteenth of March next after: on which day, he was by
the said sheriff conveyed into Smithfield, and there sealed up his
faith in the flaming fire, to the glory of God's holy name, and
confirmation of the weak.

$

273. WILLIAM HUNTER.

A notable history of William Hunter, a young man, an apprentice,
of nineteen years, pursued to death by Justice Brown, for the
gospel's sake; worthy of all young men and parents to be read.

THE twenty-sixth day of the said month of March, the year
aforesaid, followed the martyrdom of William Hunter, a right godly
young man, of the age of nineteen years, and born of like godly
parents: by whom he was not only instructed in true religion and
godliness, but also confirmed by them unto death, after a rare and
strange example, worthy to be noted and had in admiration of all
parents. Wherein may appear a singular spectacle, not only of a
marvellous fortitude in the party so young, but also in his
parents, to behold nature in them striving with religion, and
overcome of the same: whereby Christian parents may learn what is
to be done, not only in their children but also in themselves, if
need at any time do require, or godliness should demand the duty
of a Christian man against natural affection. Nature is a strong
thing, I must needs confess, and almost invincible, and, among all
the affections of nature, there is none that is so deeply graved
in a father's mind, as the love and tender affection towards his
children, that is, as you would say, towards his own bowels. By
which affection we see many, yea rather infinite parents, that are
overcome; but, of them that overcome it, very few, or rather none.
So much the more, therefore, am I moved not to pass over, in this
place, such notable and singular godliness of the parents: who,
when they saw their son led towards the fire, did not follow him
with lamention, nor laboured, by their words, to draw him from his
purpose, neither took pity of his fortune; but, setting aside all
private affection of natural love, forgetting nature, and, as it
were, forgetting themselves,-- neither yet following that common
affection of parents at this day, but the example of that holy
mother of the Maccabees,-- encouraged their son, as much as they
could; and rejoicing with wonderful gladness, exhorted him to go
through valiantly: insomuch, that when he was ready to suffer
death, either of them drinking unto him, rejoiced over him, and
confirmed him in the Lord. And here, truly, I cannot tell whether
I should rather praise the virtue of the son, or of the parents;
for he, indeed, died with great constancy, and after he had
recited the eighty-fourth Psalm, as he was a dying, doubtless
obtained the crown of blessed martyrdom. But no less constancy, as
I think, appeared in them, and they are no less to be accounted
martyrs, in the martyrdom of their son: for he, offering his body
to torments, with great praise, overcame the tormentors, the
torments, and the tyrants. And they, with no less praise, overcame
their own natures, offering to the Lord a mind no less constant
and strong than he did, and, perchance, felt no less torments
inwardly, than he did outwardly. He, broiling in the midst of the
flame, suffered his life to be taken from him, not without cruel
torment; and they, also, with no less torment, suffered their son
to he taken from them. On both sides the strength of the spirit,
the fervent heat of godliness, and the love of Christ, overcame
all the torments; and, therefore, I thought the praise of the son
could not well be recorded, without the commendation of the
parents: for as he, dying for the gospel, hath left behind him in
the church, a strong and evident testimony, to confirm the
doctrine of the gospel; so they, to confirm a gospel-like life,
have given an example, worthy to be followed of all men: example
whereof, in the sequel of this history, we have here present
before our eyes. Which history, as it was faithfully drawn out by
Robert Hunter, his own brother, (who, being present with his
brother William, and never leaving him till his death, sent the
true report unto us,) we have here, with like faithfulness, placed
and recorded the same, as followeth.

"William Hunter, being an apprentice in London in the first year
of Queen Mary, was commanded at the Easter next following to
receive the communion at a mass, by the priest of the parish where
he dwelt, called Coleman Street; which because he refused to do,
he was very much threatened that he should be therefore brought
before the bishop of London. Wherefore William Hunter's master,
one Thomas Taylor, a silkweaver, required William Hunter to go and
depart from him, lest that he should come in danger because of
him, if he continued in his house. For the which causes, William
Hunter took leave of his said master, and thence came to
Brentwood, where his father dwelt, with whom lie afterwards
remained about the space of half a quarter of a year.

"After this it happened within five or six weeks, that William
going into the chapel of Brentwood, and finding there a Bible
lying on a desk, did read therein. In the mean time there came in
one Father Atwell, a sumner, who hearing William read in the
Bible, said to him, 'What! meddlest thou with the Bible? Knowest
thou what thou readest, and canst thou expound the Scriptures?'

"To whom William answered and said, 'Father Atwell, I take not
upon me to expound the Scriptures, except I were dispensed withal;
but I, finding the Bible here when I came, read in it to my
comfort.' To whom Father Atwell said, 'It was never merry world,
since the Bible came abroad in English.'

"To the which words William answered, saying, 'Father Atwell, say
not so, for God's sake: for it is God's book, out of the which
every one that hath grace may learn to know both what things
please God, and also what displeaseth him.' Then said Father
Atwell, 'Could we not tell before this time as well as now, how
God was served?' William answered, 'No, Father Atwell, nothing so
well as we may now; if that we might have his blessed word amongst
us still as we have had.' 'It is true,' said Father Atwell, 'if it
be as you say.'

"'Well,' said William Hunter, 'it liketh me very well, and I pray
God that we may have the blessed Bible amongst us continually.' To
the which words Father Atwell said, 'I perceive your mind well
enough: you are one of them that mislike the queen's laws; and
therefore you came from London, I hear say. You learned these ways
at London: but for all that,' said Father Atwell, 'you must turn
another leaf; or else you, and a great sort more heretics, will
broil for this gear, I warrant you.' To the which words William
said, God give me grace, that I may believe his word, and confess
his name, whatsoever come thereof.' 'Confess his name!' quoth old
Atwell, 'No, no; ye will go to the devil all of you, and confess
his name.' 'What?' said William, 'you say not well, Father
Atwell.'

"At the which words he went out of the chapel in a great fury,
saving, 'I am not able to reason with thee: but I will fetch one
straightway which shall talk with thee, I warrant thee, thou
heretic!' And he, leaving William Hunter reading in the Bible,
straightways brought one Thomas Wood, who was then vicar of
Southwell, who was at an alehouse even over against the said
chapel; who, hearing old Atwell say, that William Hunter was
reading of the Bible in the chapel, came by and by to him, and
finding him reading in the Bible, took the matter very heinously,
saying; 'Sirrah, who gave thee leave to read in the Bible, and to
expound it?' Then William answered, 'I expound not the Scriptures,
sir, but read them for my comfort.'

"'What meddlest thou with them at all? said the vicar. 'It
becometh not thee, nor any such, to meddle with the Scriptures.'
But William answered, 'I will read the Scriptures (God willing
while I live; and you ought, Master Vicar, not to discourage any
man for that matter, but rather exhort men diligently to read the
Scriptures for your discharge and their own.'

"Unto the which the vicar answered, 'It becometh thee well to tell
me what I have to do. I see thou art a heretic by thy words.'
William said, 'I am no heretic for speaking the truth.' But the
vicar said, 'It is a merry world, when such as thou shall teach us
what is the truth. Thou art meddling, Father Atwell tells me, with
the sixth chapter of John, wherein thou mayest perceive how Christ
saith, 'Except that ye eat the flesh of Christ, and drink his
blood, ye have no life in you.' William said. 'I read the sixth
chapter of John indeed; howbeit, I made no exposition on it.'

"Then said Father Atwell, 'When you read it, I said, that you
there might understand how that in the sacrament of the altar is
Christ's very natural body and blood: unto the which you answered,
how that you would take the Scriptures as they are, and that you
would meddle with no great exposition, except that ye were
dispensed withal.'

"'Ah,' said the vicar, 'what say you to the blessed sacrament of
the altar? Believest thou not in it, and that the bread and wine
is transubstantiated into the very body and blood of Christ?'
William answered, 'I learn no such thing in the sixth of John as
you speak of.' 'Why,' said the vicar, 'dost thou not believe in
the sacrament of the altar?' 'I believe,' said William Hunter,
'all that God's word teacheth.' 'Why,' said the vicar, 'thou
mayest learn this which I say plainly in the sixth of John.'

"Then said William, 'You understand Christ's words much like the
carnal Capernaites, which thought, that Christ would have given
them his flesh to feed upon: which opinion our Saviour Christ
corrected, when he said, The words which I speak to you, are
spirit and life.'

"'Now,' quoth the vicar, 'I have found you out: now I see that
thou art a heretic indeed, and that thou dost not believe in the
sacrament of the altar.' Then said William Hunter, 'Whereas you
doubt my belief, I would it were tried, whether that you or I
would stand faster in our faith.' 'Yea, thou heretic,' said the
vicar, 'wouldst thou have it so tried?' 'William Hunter answered,
'That which you call heresy, I serve my Lord God withal.'

"Then said the vicar, 'Canst thou serve God with heresy?' But
William answered, 'I would that you and I were even now fast tied
to a stake, to prove whether that I or you would stand strongest
to our faith.' But the vicar answered, 'It shall not be so tried.'
'No,' quoth William, 'I think so; for if I might, I think I know
who would soonest recant: for I durst set my foot against yours,
even to the death.' 'That we shall see,' quoth the vicar; and so
they departed, the vicar threatening William much, how that he
would complain of him; with much other communication which they
had together.

"Immediately after, this vicar of the Wield told Master Brown of
the communication which William Hunter and he had together; which
when Master Brown understood, immediately he sent for William's
father and the constable, one Robert Salmon. For immediately after
William Hunter and the vicar had reasoned together, he took his
leave of his father and fled; because Wood the vicar threatened
him. Now when the constable and William's father were come, and
were before Master Brown, he asked where William Hunter was. His
father answered, saying, 'If it please you, sir, I know not where
he is become.' 'No!' quoth Master Brown: 'I will make thee tell
where he is, and fetch him forth also, ere I have done with thee.'
'Sir,' said William's father, 'I know not where he is become, nor
where to seek for him.'

"Then said Master Brown, 'Why didst thou not bring him, when thou
hadst him? I promise thee, if thou wilt not fetch him, I will send
thee to prison, till I shall get him. Wherefore see that thou
promise me to fetch him; or else it is not best to look me in the
face any more, nor yet to rest in Brentwood.' 'Well,' quoth Master
Brown to William's father, 'see that thou seek him forth, and
bring him to me.'

"William's father answered, 'Sir, would you have me seek out my
son to be burned?' 'If thou bring him to me,' quoth Master Brown,
I will deal well enough for that matter; thou shalt not need to
care for the matter. Fetch him, and thou shalt see what I will do
for him. Moreover, if thou lackest money,' quoth he, 'thou shalt
have some and bade the constable, Master Salmon, to give him a
crown: but William's father took none of him. Howbeit Master Brown
would never rest, till William's father had promised him to seek
out his son. And thus Master Brown sent the constable home again,
and William's father; commanding him to seek out William Hunter,
and then to come again and bring him to him.

After that old father Hunter had ridden two or three days' journey
to satisfy Master Brown's expectation, it happened that William
met with his father in the highway as he travelled; and first he,
seeing his father, came to him, and spake to him, and told him how
that he thought that he sought for him. And then his father,
confessing it, wept sore, and said, that Master Brown charged him
to seek him, and bring him to him. 'Howbeit,' said be, 'I will
return home again, and say I cannot find you.' But William said,
'Father, I will go home with you, and save you harmless,
whatsoever cometh of it.'

"And thus they came home together; but William, as soon as he was
come home, was taken by the said constable, and laid in the stocks
till the next day, when Master Brown (hearing that William Hunter
was come home) sent for him to the constable; who brought him
immediately to Master Brown.

"Now when William was come, Master Brown said to him, 'Ah, sirrah!
are ye come?' and then by and by he commanded the Bible to be
brought and opened it, and then began to reason with William on
this manner, saying: 'I hear say you are a Scripture man, you; and
can reason much of the sixth of John, and expound as pleaseth
you:' and turned the Bible to the sixth of St. John. And then he
laid to his charge what an exposition he made, when the vicar and
he talked together. And William said, 'He urged me to say so much
as I did.'

"'Well,' quoth Master Brown, 'because you can expound that place
so well; how say you to another place?' (turning to the twenty-
second of St. Luke.) And Master Brown said, 'Look here,' quoth he,
for Christ saith, that the bread is his body.'-- To the which
William answered, 'The text saith, how Christ took bread; but not
that he changed it into another substance, but gave that which he
took, and brake that which he gave; which was bread, as is evident
by the text: for else he should have had two bodies, which to
affirm I see no reason,' said William. At the which answer Master
Brown was very angry, and took up the Bible and turned the leaves,
and then flung it down again in such a fury, that William could
not well find the place again whereof they reasoned.

"Then Master Brown said, 'Thou naughty boy! wilt thou not take
things as they are, but expound them as thou wilt? Doth not Christ
call the bread his body plainly? and thou wilt not believe, that
the bread is his body after the consecration. Thou goest about to
make Christ a liar!' But William Hunter answered, 'I mean not so,
sir; but rather more earnestly to search what the mind of Christ
is in that holy institution, wherein he commendeth unto us the
remembrance of his death, passion, resurrection, and coming again;
saying, 'This do, in the remembrance of me.' And also, though
Christ call the bread his body, as he doth also say that he is a
vine, a door, &c., yet is not his body turned into bread, no more
than he is turned into a door or vine. Wherefore Christ called the
bread his body by a figure.'

"At that word Master Brown said, 'Thou art a villain indeed. Wilt
thou make Christ a liar yet still?' and was in such a fury with
William, and so raged, that William could not speak a word but he
crossed him, and scoffed at every word. Wherefore William, seeing
him in such a fury, desired him that he would either hear him
quietly, and suffer him to answer for himself; or else send him
away. To the which Master Brown answered, 'Indeed I will send thee
to-morrow to my Lord of London, and he shall have thee under
examination:' and thus left off the talk, and made a letter
immediately; and sent William Hunter with the constable to Bonner,
bishop of London, who received William.

"After that he had read the letter, and the constable returned
home again, the bishop caused William to be brought into a
chamber, where he began to reason with him in this manner: 'I
understand, William Hunter,' quoth he, 'by Master Brown's letter,
how that you have had certain communication with the vicar of the
Wield, about the blessed sacrament of the altar; and how that ye
could agree: whereupon Master Brown sent for thee, to bring thee
to the catholic faith, from the which he saith that thou art gone.
Howbeit if thou wilt be ruled by me, thou shalt have no harm for
any thing that thou hast said or done in this matter.' William
answered, saying, 'I am not fallen from the catholic faith of
Christ, I am sure; but do believe it, and confess it with all my
heart.'

"'Why,' quoth the bishop, 'how sayest thou to the blessed
sacrament of the altar? Wilt thou not recant thy saying, which
thou confessedst before Master Brown, how that Christ's body is
not in the sacrament of the altar, the same that was born of the
Virgin Mary?' To the which William answered, saying, 'My Lord, I
understand that Master Brown hath certified you of the talk which
he and I had together, and thereby ye know what I said to him; the
which I will not recant, by God's help.'

"Then said the bishop, 'I think thou art ashamed to bear a faggot,
and recant openly; but, if thou wilt recant thy sayings, I will
promise thee that thou shalt not be put to open shame: but speak
the word here now between me and thee, and I will promise thee it
shall go no further, and thou shalt go home again without any
hurt.' William answered and said, 'My Lord, if you will let me
alone, and leave me to my conscience, I will go to my father and
dwell with him, or else with my master again; and so, if nobody
will disquiet or trouble my conscience, I will keep my conscience
to myself.'

"Then said the bishop, 'I am content. so that thou wilt go to the
church, and receive, and be shriven; and so continue a good
catholic Christian.' No,' quoth William, 'I will not do so for all
the good in the world.' 'Then.' quoth the bishop, 'if you will not
do so, I will make you sure enough, I warrant you.' 'Well,' quoth
William, you can do no more than God will permit you.' 'Well,'
quoth the bishop, 'wilt thou not recant indeed by no means? 'No,'
quoth William, 'never while I live, God willing.'

"Then the bishop (this talk ended) commanded his men to put
William in the stocks of his gatehouse, where he sat two days and
nights, only with a crust of brown bread and a cup of water. At
the two days' end the bishop came to him, and finding the cup of
water and the crust of bread still by him upon the stocks, said to
his men, 'Take him out of the stocks, and let him break his fast
with you.' Then they led him forth of the stocks, but would not
suffer him to eat with them, but called him heretic. And he said,
he was as loth to be in their company, as they were to be in his.

"After the breakfast, the bishop sent for William, and demanded
whether he would recant or no. But William made him answer, how
that he would never recant that which he had confessed before men,
as concerning his faith in Christ. Then the bishop said that he
was no Christian; but he denied the faith in which he was
baptized. But William answered, 'I was baptized in the faith of
the Holy Trinity, the which I will not go from, God assisting me
with his grace.'

"Then the bishop sent him to the convict prison, and commanded the
keeper to lay irons upon him as many as he could bear: and
moreover asked him, how old he was; and William said that he was
nineteen years old. 'Well,' said the bishop, 'you will be burned
ere you be twenty years old, if you will not yield yourself better
than you have done yet.' William answered, 'God strengthen me in
his truth.' And then he parted, and the bishop allowing him a
halfpenny a day to live on, in bread or drink.

"Thus he continued in prison three quarters of a year. In the
which time he had been before the bishop five times, besides the
time when he was condemned in the consistory in Paul's, the ninth
day of February: at the which time I his brother, Robert Hunter,
was present, when and where I heard the bishop condemn him, and
five others.

"And then the bishop calling William, asked him if he would
recant; and so read to him his examination and confession, as is
above rehearsed: and then rehearsed, how that William confessed
that he did believe that he received Christ's body spiritually,
when he did receive the communion. Dost thou mean,' quoth the
bishop, 'that the bread is Christ's body spiritually?' 'William
answered, 'I mean not so, but rather when I receive the holy
communion rightly and worthily, I do feed upon Christ spiritually,
through faith in my soul, and am made partaker of all the benefits
which Christ hath brought unto all faithful believers through his
precious death, passion, and resurrection: and not, that the bread
is his body, either spiritually or corporally.'

"Then said the bishop to William, 'Dost thou not think,' holding
up his cap, 'that, for example here of my cap, thou mayest see the
squareness and colour of it, and yet that not to be the substance,
which thou judgest by the accidents?' William answered, 'If you
can separate the accidents from the substance, and show me the
substance without the accidents, I could believe.' Then said the
bishop, 'Thou wilt not believe that God can do any thing above
man's capacity.' 'Yes,' said William, 'I must needs believe that;
for daily experience teacheth all men that thing plainly: but our
question is not what God can do, but what he will have us to learn
in his holy supper.'

"Then the bishop said, 'I always have found thee at this point,
and I see no hope in thee to reclaim thee unto the catholic faith,
but thou wilt continue a corrupt member:' and then pronounced
sentence upon him, how that he should go from that place to
Newgate for a time, and so from thence to Brentwood, 'where,' said
he, 'thou shalt be burned.'

"Then the bishop called for another, and so when he had condemned
them all, he called for William Hunter, and persuaded with him;
saying, 'If thou wilt yet recant, I will make thee a freeman in
the city, and give thee forty pound in good money to set up thine
occupation withal: or I will make thee steward of my house, and
set thee in office; for I like thee well. Thou hast wit enough,
and I will prefer thee if thou recant: But William answered, 'I
thank you for your great offers: notwithstanding, my Lord,' said
he, 'if you cannot persuade my conscience with Scriptures, I
cannot find in my heart to turn from God for the love of the
world; for I count all things worldly but loss and dung, in
respect of the love of Christ.'

"Then said the bishop, 'If thou diest in this mind, thou art
condemned for ever.' William answered, 'God judgeth righteously,
and justifieth them whom man condemneth unjustly.' Thus William
and the bishop departed, William and the rest to Newgate, where
they remained about a month; who afterward were sent down, William
to Brentwood, and the others into divers places of the country.
Now when William was come down to Brentwood, which was the
Saturday before the Annunciation of the Virgin Mary that followed
on the Monday after, William remained till the Tuesday after,
because they would not put him to death then, for the holiness of
the day.

"In the mean time William's father and mother came to him, and
desired heartily of God that he might continue to the end in that
good way which he had begun: and his mother said to him, that she
was glad that ever she was so happy to bear such a child, which
could find in his heart to lose his life for Christ's name's sake.

"Then William said to his mother, 'For my little pain which I
shall suffer, which is but a short braid, Christ hath promised me,
mother,' said he, 'a crown of joy: may you not be glad of that,
mother?' With that his mother kneeled down on her knees, saying,
'I pray God strengthen thee, my son, to the end. Yea, I think thee
as well bestowed as any child that ever I bare.'

"At the which words Master Higbed took her in his arms, saying, 'I
rejoice' (and so said the others) 'to see you in this mind; and
you have a good cause to rejoice.' And his father and mother both
said, that they were never of other mind, but prayed for him, that
as he had begun to confess Christ before men, he likewise might so
continue to the end. William's father said, I was afraid of
nothing but that my son should have been killed in the prison by
hunger and cold; the bishop was so hard to him.' But William
confessed, after a month, that his father was charged with his
board, that he lacked nothing; but had meat and clothing enough,
yea even out of the court, both money, meat, clothes, wood and
coals, and all things necessary.

"Thus they continued in their inn, being the Swan in Brentwood, in
a parlour, whither resorted many people of the country to see
those good men which were there. And many of William's
acquaintance came to him, and reasoned with him, and he with them,
exhorting them to come away from the abomination of popish
superstition and idolatry.

"Thus passing away Saturday, Sunday, and Monday, on Monday at
night it happened that William had a dream about two o'clock in
the morning, which was this: How that he was at the place where
the stake was pitched, where he should be burned, which (as he
thought in his dream) was at the town's end where the butts stood;
which was so indeed. And also he dreamed that he met with his
father as he went to the stake, and also that there was a priest
at the stake, who went about to have him recant. To whom he said
(as he thought in his dream) how that he bade him, 'Away, false
prophet!' and how that he exhorted the people to beware of him,
and such as he was: which things came to pass indeed. It happened
that William made a noise to himself in his dream, which caused
Master Higbed and the others to awake him out of his sleep, to
know what he lacked. When he awaked he told them his dream in
order, as is said.

"Now when it was day, the sheriff, Master Brocket, called on to
set forward to the burning of William Hunter. Then came the
sheriff's son to William Hunter, and embraced him in his right
arm, saying, 'William! be not afraid of these men which are here
present with bows, bills, and weapons, ready prepared to bring you
to the place where you shall be burned.' To whom William answered,
'I thank God I am not afraid; for I have cast my count what it
will cost me already.' Then the sheriff's son could speak no more
to him for weeping.

"Then William Hunter plucked up his gown, and stepped over the
parlour groundsel, and went forward cheerfully; the sheriff's
servant taking him by one arm, and I his brother by another. And
thus going in the way, he met with his father according to his 
dream, and he spake to his son, weeping and saying, 'God be with
thee, son William!' And William said, 'God be with you, good
father, and be of good comfort; for I hope we shall meet again
when we shall be merry.' His father said, 'I hope so, William;
'and so departed. So William went to the place where the stake
stood, even according to his dream, where all things were very
unready. Then William took a wet broom-faggot, and kneeled down
thereon, and read the fifty-first Psalm, till he came to these
words, The sacrifice of God is a contrite spirit; a contrite and a
broken heart, O God, thou wilt not despise.

"Then said Master Tyrill of the Beaches, (called William Tyrill,)
'Thou liest,' said he, 'thou readest false; for the words are an
humble spirit.' But William said, 'The translation saith, a
contrite heart.' 'Yea,' quoth Master Tyrill, 'the translation is
false: ye translate books as ye list yourselves, like heretics.'
'Well,' quoth William, there is no great difference in those
words.' Then said the sheriff, 'Here is a letter from the queen.
If thou wilt recant thou shalt live; if not, thou shalt be
burned.' 'No,' quoth William, 'I will not recant, God willing.'
Then William rose and went to the stake, and stood upright to it.
Then came one Richard Ponde, a bailiff, and made fast the chain
about William.

"Then said Master Brown, 'Here is not wood enough to burn a leg of
him.' Then said William, 'Good people! pray for me; and make speed
and despatch quickly: and pray for me while you see me alive, good
people; and I will pray for you likewise.'

"'Now,' quoth Master Brown. 'pray for thee! I will pray no more
for thee, than I will pray for a dog.' To whom William answered,
'Master Brown, now you have that which you sought for, and I pray
God it be not laid to your charge in the last day: howbeit I
forgive you.' Then said Master Brown, 'I ask no forgiveness of
thee.' 'Well,' said 'William, 'if God forgive you, I shall not
require my blood at your hands.'

"Then said William, 'Son of God, shine upon me;' and immediately
the sun in the element shone out of a dark cloud so full in his
face, that he was constrained to look another way: whereat the
people mused, because it was so dark a little time afore.  Then
William took up a faggot of broom, and embraced it in his arms.
Illustration: William Hunter at the Stake

"Then the priest, which William dreamed of, came to his brother
Robert with a popish book to carry to William, that he might
recant; which book his brother would not meddle withal. Then
William, seeing the priest, and perceiving how he would have
showed him the book, said, 'Away, thou false prophet! Beware of
them, good people, and come away from their abominations, lest
that you be partakers of their plagues.' "Then,' quoth the priest,
'look how thou burnest here, so shalt thou burn in hell.' William
answered, 'Thou liest, thou false prophet! Away, thou false
prophet, away! '

"Then was there a gentleman which said, 'I pray God have mercy
upon his soul.' The people said, 'Amen, Amen.' Immediately fire
was made.

"Then William cast his psalter right into his brother's hand, who
said, 'William! think on the holy passion of Christ, and be not
afraid of death.'

"And William answered, 'I am not afraid.' Then lift he up his
hands to heaven, and said, "Lord, Lord, Lord, receive my spirit;'
and, castingdown his head again into the smothering smoke, he
yielded up his life for the truth, sealing it with his blood to
the praise of God.

"Now, by and by after, Master Brown commanded one old Hunt, to
take his brother Robert Hunter, and lay him in the stocks till he
returned from the burning of Higbed at Horndon on the Hill, the
same day. Which thing rid Hunt did. Then Master Brown (when Robert
Hunter came before him) asked if he would do as his brother had
done. But Robert Hunter answered, 'If I do as my brother hath
done, I shall have as he hath had.' 'Marry,' quoth Master Brown,
'thou mayest be sure of it.'

"Then Master Brown said, 'I marvel that thy brother stood so to
his tackling:' and moreover, he asked Robert, if William's master
of London were not at his burning. But Robert said, that he was
not there; but Master Brown bare him in hand that his master was
there, and how that he did see him there: but Robert denied it.
Then Master Brown commanded the constable and Robert Hunter to go
their ways home, and so had no further talk with them."

$

274. THOMAS CAUSTON AND THOMAS HIGBED.

Here followeth the history of Master Causton and Master Higbed,
two worthy gentlemen of Essex, who, for their sincere confession
of their faith under Bonner, bishop of London, were martyred and
burned in Essex, A. D. 1555.

 ALTHOUGH the condemnation of Master Causton and Master Higbed
followed after the condemnation of those who were condemned with
Tomkins and Hunter above mentioned, yet, because the time of their
execution was before the burning of the aforesaid four martyrs,
forasmuch that they suffered the same day that William Hunter did,
which was the twenty-sixth of March, I thought therefore, next
after the story of the said William Hunter, following the order of
time, here to place the same.

This Master Causton and Master Higbed, two worshipful gentlemen in
the county of Essex, the one at Horndon on the Hill, the other of
the parish of Thundersby, being zealous and religious in the true
service of God; as they could not dissemble with the Lord their 
God, nor flatter with the world, so in time of blind superstition
and wretched idolatry, they could not long lie hid and obscure in
such a number of malignant adversaries, accusers, and servants of
this world, but at length they were perceived and detected to the
aforesaid Edmund Bonner, bishop of London: peradventure not
without the same organ which sent up William Hunter, as is above
declared. By reason whereof, by commandment they were committed to
the officers of Colchester to be safely kept, and with them also a
servant of Thomas Causton, who, in this praise of Christian
godliness, was nothing inferior to his master.

Bonner, the foresaid bishop, perceiving these two gentlemen to be
of worshipful estate, and of great estimation in that country,
lest any tumult should thereby arise, came thither himself,
accompanied with Master Fecknam and certain others, thinking to
reclaim them to his faction and fashion: so that great labour and
diligence was taken therein, as well by terrors and threatenings,
as by large promises and flattering, and all fair means, to reduce
them again to the unity (as they termed it) of the mother church.

In fine, when nothing could prevail to make them assent to their
doings, at length they came to this point, that they required
certain respite to consult with themselves what was best to do.
Which time of deliberation being expired, and they remaining still
constant and unmovable in their professed doctrine, and setting
out also their confession in writing, the bishop seeing no good to
be done in tarrying any longer there, departed thence, and carried
them both with him to London; and with them certain other
prisoners also, which about the same time in those quarters were
apprehended.

It was not long after this, but these prisoners, being at London
committed to strait prison, and there attempted sundry ways by the
bishop and his chaplains to revoke their opinions: at length, when
no persuasions would serve, they were brought forth to open
examination at the consistory in Paul's, the seventeenth day of
February, A. D. 1555; where they were demanded as well by the said
bishop, as also by the bishop of Bath, and others, whether they
would recant their errors and perverse doctrine, (as they termed
it,) and so come to the unity of the popish church. Which when
they refused to do, the bishop assigned them likewise the next day
to appear again, being the eighteenth of February.

On the which day, among many other things there said and passed,
he read unto them severally certain articles, and gave them
respite until the next day to answer unto the same; and so
committed them again to prison. The copy of which articles
hereunder followeth.

"First, That thou Thomas Causton (or Thomas Higbed) hast been and
art of the diocese of London, and also of the jurisdiction now of
me, Edmund, bishop of London.

"Item, That thou wast in time past, according to the order of the
Church of England, baptized and christened.

"Item, That thou hadst godfathers and godmother, according to the
said order.

"Item, That the said godfathers and godmother did then promise for
thee, and in thy name, the faith and religion that then was used
in the realm of England.

"Item, That that faith and religion, which they did profess and
make for thee, was accounted and taken to be the faith and
religion of the church, and of the Christian people: and so was it
in very deed.

"Item, Thou coming to the age of discretion, (that is to say, to
the age of fourteen years,) didst not mislike nor disallow that
faith, that religion, or promise then used and approved and
promised by the said godfathers and godmother, but for a time
didst continue in it, as others (taking themselves for Christian
people) did likewise.

"Item, That at that time, and also before, it was taken for a
doctrine of the church, catholic and true, and every where in
Christendom then allowed for catholic and true, and to be the
profession of a Christian man, to believe, that in the sacrament
of the altar, under the forms of bread and wine, after the
consecration, there was, and is, by the omnipotent power and will
of Almighty God, and his word, without any substance of bread and
wine there remaining, the true and natural body and blood of our
Saviour Jesus Christ in substance, which was born of the Virgin
Mary, and suffered upon the cross, really, truly, and in very
deed.

"Item, That at that time thy father and mother, all thine
ancestors, all thy kindred, acquaintance, and friends, and thy
said godfathers and godmother, did then so believe and think in
all the same as the said church did therein believe.

"Item, That thyself hast had no just cause or lawful ground to
depart or swerve from the said religion or faith, nor any occasion
at all, except thou wilt follow and believe the erroneous opinion
or belief that hath been (against the common order of the church)
brought in by certain disordered persons of late, at the uttermost
within these thirty or forty years last past.

"Item, That thou dost know, or credibly hast heard, and dost
believe, that Dr. Robert Barnes, John Frith, Thomas Gerrard,
Jerome Lassels, Anne Askew, John Hooper, late bishop of
Gloucester, Sir Laurence Saunders, priest, John Bradford, Sir John
Rogers, priest, Sir Rowland Taylor, priest, Sir John Laurence,
priest, William Pygot, Stephen Knight, William Hunter, Thomas
Tomkins, and Thomas Hawkes, have been heretofore reputed, taken,
and accounted as heretics, and also condemned as heretics, and so
pronounced openly and manifestly; specially in holding and
believing certain damnable opinions, against the verity of
Christ's body and blood in the sacrament of the altar, and all the
same persons (saving John Bradford, Sir John Laurence, William
Pygot, Stephen Knight, William Hunter, Thomas Tomkins, and Thomas
Hawkes) have suffered pains of death by fire, for the maintenance
and defence of the said opinions and misbelief.

"Item, That thou dost know, or credibly hast heard, and dost
believe, that Thomas Cranmer, late archbishop of Canterbury; and
Nicholas Ridley, naming himself bishop of London; Robert Ferrar,
late bishop of St. David's; and Hugh Latimer, some time bishop of
Worcester; have been and are at this present reputed, accounted,
and taken as heretics and misbelievers, in maintaining and holding
certain damnable opinions against the verity of Christ's body and
blood in the sacrament of the altar.

"Item, That thou hast commended and praised all the said persons,
so erring and believing, (or at the leastwise some of them,
secretly, and also openly, taking and believing them to be
faithful and catholic people, and their said opinions to be good
and true; and the same, to the best and uttermost of thy power,
thou hast allowed, maintained, and defended at sundry times.

"Item, That thou, having heard, known, and understood, all the
premises thus to be as is aforesaid, hast not regarded all or any
part thereof, but, contrary to the same and every part thereof,
hast attempted and done; condemning, transgressing, and breaking
the promise, faith, religion, order, and custom aforesaid: and
hast become and art a heretic and misbeliever in the premises,
denying the verity of Christ's body and blood in the sacrament of
the altar, and obstinately affirming, that the substance of the
material bread and wine is there remaining, and that the substance
of Christ's body and blood, taken of the Virgin Mary, is not there
in the said sacrament really and truly being.

"Item, That all the premises be true, notorious, famous, and
manifest; and that upon all the same, there have and be amongst
the sad and good people of the city of London, and diocese of the
same, in great multitude, commonly and publicly, a common and
public fame and opinion, and also in all places where thou hast
been, within the said diocese of London."

These articless being given to them in writing by the bishop, the
next day following was assigned to them to give up and exhibit
their answers unto the same.

The third day's session upon the examination of Master Causton and
Master Higbed.

Upon that day, being the first day of March, the said Thomas
Causton and Thomas Higbed, gentlemen, being brought before the
bishop in the consistory, there exhibited their answers to the
articles aforesaid: the tenor of which answers here followeth.

"To the first, they answer and confess the same to be true.

"To the second, they answer and believe the same to be true.

"To the third, they answer and believe the same to be true.

"To the fourth, they answer and think the same to be true.

"To the fifth, until this clause, 'and so was it in very deed,'
they answer and believe the same to be true. And unto that clause,
'and so was it in very deed,' they answer negatively, and believe
that it was not in very deed.

"To the sixth, seventh, and eighth, they answer and believe the
same to be true.

"To the ninth, they answer and say, that they think they have a
just and lawful cause and ground to swerve and go from the said
faith and religion, because they have now read more Scripture,
than either themselves, or their parents and kinsfolk, godfathers
or godmothers, have read or seen heretofore in that behalf.

"To the tenth, they answer, say, and believe, that the said
persons articulate, have been named, taken, and counted for
heretics, and so condemned for heretics: yet about three years
past, they were taken for good Christian persons. And forasmuch as
these respondents did ever hear them preach concerning the
sacrament of the altar, they say that they preached well, in that
they said and preached that Christ is not present really and truly
in the sacrament; but that there is remaining the substance of
bread and wine.

"To the eleventh, they answer and say, that howsoever other folks
do repute and take the said persons articulate, yet these
respondents themselves did never, nor yet do, so account and take
them. And further they say, that in case the said persons
articulate, named in this article, have preached that in the
sacrament of the altar is very material wine, and not the
substance of Christ's body and blood under the forms of bread and
wine, then they preached well and truly, and these respondents
themselves do so believe.

"To the twelfth, they answer and say, that whereas other folk have
dispraised the said persons articulate, and disallowed their
opinions, these respondents (for ought that they at any time have
heard) did like and allow the said persons, and their sayings.

"To the thirteenth, they answer and say, that they have not broken
or condemned any promise made by their godfathers and godmothers
for them at their baptism, and that they are no heretics or
misbelievers, in that they believe that there remaineth only bread
and wine in the sacrament of the altar, and that Christ's natural
body is not there, but in heaven: for they say, that the
Scriptures so teach them.

"To the fourteenth, they answer and believe, that the premises
before by them confessed be true, notorious, and manifest."

After these answers exhibited and perused, then the bishop,
speaking unto them after this sort, beginneth first (as he did
ever before) with Thomas Causton. "Because ye shall not be
suddenly trapped, and that men shall not say that I go about to
seek snares to put you away; I have hitherto respited you, that
you should weigh and consider with yourself your state and
condition, and that you should, while ye have time and space,
acknowledge the truth, and return to the unity of the catholic
church." Then the bishop, reading their former articles and
answers to the same, asked them if they would recant: which when
they denied, they were again dismissed, and commanded to appear
the Wednesday next after, at two o'clock at afternoon, there to
receive their definitive sentence against them: which thing (as it
seemeth) was yet deferred.

Another examination of Master Causton and Master Higbed.

The next Friday, being the eighth of March, the said Thomas
Causton was first called to examination before the bishop,
Fecknam, and Dr. Stempe, being in his palace, and there had read
unto him his aforesaid articles with his answers thereunto; and
after certain exhortations to recant his former profession, and to
be conformable to the unity of their church, they promised him, so
doing, willingly to receive him again thereunto. To whom he
answered, "You go about to catch us in snares and gins. But mark,
by what measure ye measure us, look you to be measured with the
same again at God's hands." The bishop still persuaded with him to
recant. To whom he answered, "No, I will not abjure. Ye said that
the bishops that were lately burned, be heretics: but I pray God
make me such a heretic as they were."

The bishop then leaving Master Causton, calleth for Master Higbed;
using with him the like persuasions that he did with the other:
but he answered, "I will not abjure; for I have been of this mind
and opinion that I am now, these sixteen years; and do what ye
can, ye shall do no more than God will permit you to do; and with
what measure you measure us, look for the same again at God's
hands."

Then Fecknam asked him his opinion in the sacrament of the altar.
To whom he answered. "I do not believe that Christ is in the
sacrament as ye will have him, which is of man's making."

Both their answers thus severally made, they were again commanded
to depart for that time. and to appear the next day in the
consistory at Paul's, between the hours of one and three o'clock
at afternoon.

The last appearance of Master Causton and Master Higbed before
Bonner.

At which day and hour, being the ninth day of March, they were
both brought thither; where the bishop caused Master Thomas
Causton's articles and answers first to be read openly, and after
persuaded with him to recant and abjure his heretical opinions,
and to come home now, at the last, to their mother the catholic
church, and save himself.

But Master Thomas Causton answered again, and said, "No, I will
not abjure; for I came not hither for that purpose:" and
therewithal did exhibit in writing unto the bishop (as well in his
own name, as also in Thomas Higbed's name) a confession of their
faith, to the which they would stand; and required leave to read
the same: which, after great suit, was obtained. And so he read it
openly in the hearing of the people, as followeth.

"First, we believe and profess in baptism, to forsake the devil
and all his works and pomps, and the vanities of the wicked world,
with all the sinful lusts of the flesh.

"2. We believe all the articles of our Christian faith.

"3. We believe, that we are bound to keep God's holy will and
commandments, and to walk in the same all the days of our life.

"4. We believe, that there is contained in the Lord's prayer all
things necessary both for body and soul; and that we are taught
thereby to pray to our heavenly Father, and no other saint or
angel.

"5. We believe, that there is a catholic church, even the
communion of saints, built upon the foundation of the prophets and
apostles, as St. Paul saith, Christ being the head corner-stone.
For the which church Christ gave himself, to make it to himself a
glorious congregation, without fault in his sight.

"6. We believe, that this church of herself, and by her own
merits, is sinful, and must needs say, Father! forgive us our
sins: but, through Christ and his merits, she is freely forgiven;
for he in his own person, saith St. Paul, hath purged her sins,
and made her faultless in his sight: Besides whom, there is no 
Saviour, saith the prophet: Neither is there salvation, saith St.
Peter, in any other name.

"7. We believe, as he is our only Saviour, so he is our only
Mediator. For the apostle St. Paul saith, There is one God, one
Mediator between God and man, even the man Jesus Christ.
Wherefore, seeing none hath this name, God and man, but Jesus
Christ, therefore there is no Mediator but Jesus Christ.

"8. We believe, that this church of Christ is and hath been
persecuted, by the words of Christ, saying, As they have
persecuted me, so shall they persecute you: for the disciple is
not above his master. For it is not only given unto you to believe
in Christ, saith St. Paul, but also to suffer for his sake. For
all that will live godly in Christ Jesus, must suffer persecution.

"9. We believe that the church of Christ teacheth the word of God
truly and sincerely, putting nothing to, nor taking any thing
from: and also doth minister the sacraments according to the
primitive church.

"10. We believe, that this church of Christ suffereth all men to
read the Scriptures, according to Christ's commandment, saying,
Search the Scriptures; for they testify of me. We read also out of
the Acts, that when St. Paul preached, the audience daily searched
the Scriptures, whether he preached truly or no. Also the prophet
David teacheth all men to pray with understanding: For how shall
the unlearned, saith St. Paul, say Amen, at the giving of thanks,
when they understand not what is said? And what is more allowed
than true faith, which, St. Paul saith, cometh by hearing of the
word of God?

"11. We believe, that the church of Christ teacheth, that God
ought to be worshipped according to his word, and not after the
doctrine of men: For in vain, saith Christ, ye worship me,
teaching nothing but the doctrine of men.

"Also we are commanded of God by his prophet, saying, Walk not in
the traditions and precepts of your elders: but walk, saith he, in
my precepts: do that I command you: put nothing thereunto, neither
take any thing from it. Likewise saith Christ, You shall forsake
father and mother, and follow me. Whereby we learn, that if our
elders teach otherwise than God commanded, in that point we must
forsake them.

"12. We believe, that the supper of the Lord ought not to be
altered and changed, forasmuch as Christ himself, being the wisdom
of the Father, did institute it. For it is written, Cursed is he
that changeth my ordinances, and departeth from my commandments,
or taketh any thing from them.

"13. Now, we find by the Scriptures, that this holy supper is sore
abused. First, in that it is given in one kind, where Christ gave
it in both. Secondly, in that it is made a private mass, whereas
Christ made it a communion: for he gave it not to one alone, but
to all the apostles in the name of the whole church. Thirdly, in
that it is made a sacrifice for the quick and the dead; whereas
Christ ordained it for a remembrance of the everlasting sacrifice, 
which was his own body offered upon the altar of the cross once
for all, as the holy apostle saith, Even the full and perfect
price of our redemption: and where there is remission of sin,
saith he, there is no more sacrifice for sin. Fourthly, in that it
is worshipped contrary to the commandment, saying, Thou shalt
worship nothing that is made with hands. Fifthly, in that it is
given in an unknown tongue, whereby the people are ignorant of the
right use thereof, how Christ died for our sins, and rose again
for our justification, by whom we be set at peace with God, and
received to his favour and mercy by his promise, whereof this
sacrament is a sure seal and witness. Besides this, it is hanged
up, and shut in a box; yea, many times so long, that worms breed
in it, and so it putrifieth: whereby the rude people have an
occasion to speak irreverently thereof, which otherwise would
speak reverently. Therefore they that thus abuse it, bring up the
slander, and not we which pray daily to God to restore it to the
right use, according to Christ's institution.

"14. Now concerning Christ's words, This is my body, we deny them
not; but we say, that the mind of Christ in them must be searched
out by other open Scriptures, whereby we may come to the spiritual
understanding of them, which shall be most to the glory of God:
for, as the holy apostle saith, There is no Scripture that hath
any private interpretation. Besides this, the Scriptures are full
of the like figurative speeches: as for example: Christ saith,
This cup is the new testament in my blood. The rock is Christ,
saith St. Paul. Whosoever receiveth a child in my name, saith our
Saviour Jesus Christ, receiveth me.

"Which sentences must not be understood after the letter, lest we
do err, as the Capernaites did, which thought that Christ's body
should have been eaten with their teeth, when he spake of the
eating thereof. Unto whom Christ said, Such a fleshly eating of my
body profiteth nothing: it is the Spirit, saith our Saviour Jesus
Christ, that quickeneth; the flesh profiteth nothing: for my words
are spirit and life.

"Thus we see that Christ's words must be understood spiritually,
and not literally. Therefore he that cometh to this worthy supper
of the Lord, must not prepare his jaw, but his heart; neither
tooth nor belly; but, 'Believe,' saith St. Augustine, 'and thou
hast eaten it:' so that we must bring with us a spiritual hunger,
and, as the apostle saith, Try and examine ourselves, whether our
conscience do testify unto us, that we do truly believe in Christ,
according to the Scriptures; whereof if we be truly certified,
being new-born from our old conversation in heart, mind, will, and
deed, then may we boldly,with this marriage-garment of our faith,
come to the feast.

"15. In consideration whereof we have invincible Scriptures, as of
Christ himself: This do in remembrance of me. And St. Paul: As
often, saith he, as ye eat of this bread, and drink of this cup,
ye shall remember the Lord's death until he come. Here is no
change, but bread still. And St. Luke affirmeth the same. Also
Christ hath made a just promise, saying, Me you shall not have
always with you, I leave the world, and go to my Father: for if I
should not depart, the Comforter which I will send, cannot come
unto you. So, according to his promise, he is ascended as the
evangelists testify. Also St. Peter saith, That heaven shall keep
him until the last day also.

"16. Now as touching his omnipotent power, we confess and say with
St. Augustine, that Christ is both God and man. In that he is God,
he is every where; but in that he is man he is in heaven, and can
occupy but one place. Whereunto the Scriptures do agree: for his
body was not in all places at once when he was here; for it was
not in the grave when the woman sought it, as the angel saith:
neither was it at Bethany, where Lazarus died, by Christ's own
words, saying, I am glad I was not there. And thus we conclude
with the Scriptures, that Christ is in his holy supper
sacramentally and spiritually in all them that worthily receive
it, and corporally in heaven, both God and man.

"And further, we make here our protestation before God, (whom we
call to record in this matter,) that this which we have said, is
neither stubbornness, nor wilful mind, as some judge of us; but
even of very conscience, truly (we trust) grounded on God's holy
word. For before we took this matter in hand, we besought God from
the bottom of our hearts, that we might do nothing contrary to his
holy and blessed word. And in that he hath thus showed his power
in our weakness, we cannot worthily praise him, unto whom we give
hearty thanks, through Jesus Christ our Lord, Amen."

When he had thus delivered and read their confession, the bishop,
still persisting sometimes in fair promises, sometimes threatening
to pronounce judgment, asked them whether they would stand to this
their confession and other answers? To whom Causton said, "Yea, we
will stand to our answers written with our hands, and to our
belief therein contained." After which answer the bishop began to
pronounce sentence against him.

Then he said, that it was much rashness, and without all love and
mercy, to give judgment without answering to their confession by
the truth of God's word; whereunto they submitted themselves most
willingly. "And therefore I," quoth Causton, "because I cannot
have justice at your hand, but that ye will thus rashly condemn
me, do appeal from you to my Lord Cardinal."

Then Dr. Smith said, that he would answer their confession. But
the bishop (not suffering him to speak) willed Harpsfield to say
his mind, for the stay of the people; who, taking their confession
in his hand, neither touched nor answered one sentence thereof.
Which done, the bishop pronounced sentence, first against the said
Thomas Causton; and then, calling Thomas Higbed, caused his
articles and answers likewise to be read. In the reading whereof
Higbed said, "Ye speak blasphemy against Christ's passion, and ye
go about to trap us with your subtleties and snares. And though my
father and mother, and other my kinsfolk, did believe as you say,
yet they were deceived in so believing. And further, whereas you
say, that my Lord, named Cranmer, (late archbishop of Canterbury,)
and others specified in the said articles, be heretics; I do wish
that I were such a heretic as they were, and be." Then the bishop
asked him again, Whether he would turn from his error, and come to
the unity of their church? To whom he said, "No; I would ye should
recant: for I am in the truth, and you in error."

"Well," quoth the bishop, "if ye will return, I will gladly
receive you." "No," said Higbed, "I will not return as you will
have me, to believe in the sacrament of the altar, your God."
Whereupon the bishop proceeded, and gave judgment upon him, as he
had done before upon Thomas Causton.

When all this was thus ended, they were both delivered to the
sheriffs, and so by them sent to Newgate, where they remained by
the space of fourteen days, praised be God, not so much in
afflictions as in consolations. For the increase whereof they
earnestly desired all their good brethren and sisters in Christ to
pray, that God, for his Son's sake, would go forth with that great
mercy, which already he had begun in them, so that they might
persevere unto the end, to the praise of the eternal God, and
comfort of all their brethren.

These fourteen days (after the condemnation) once expired, they
were, the twenty-third day of this month of March, fetched from
Newgate at four o'clock in the morning, and so led through the
city to Aldgate, where they were delivered unto the sheriff of
Essex, and there, being fast bound in a cart, were shortly after
brought to their several appointed places of burning; that is to
say, Thomas Higbed to Horndon on the Hill, and Thomas Causton to
Raleigh, (both in the county of Essex,) where they did most
constantly, the twenty-sixthday of the same month, seal this their
faith with shedding of their blood by most cruel fire, to the
glory of God, and great rejoicing of the godly. At the burning of
which Master Higbed, Justice Brown was also present, as is above
specified, and divers gentlemen in the shire were commanded to be
present, for fear, belike, lest they should be taken from them.

And thus much touching the apprehension, examination, confession,
condemnation, and burning, of these two godly and constant martyrs
of God.

$

275. WILLIAM PYGOT, STEPHEN KNIGHT, AND JOHN LAURENCE

In the story before of Thomas Tomkins and his fellows, mention was
made of six who were examined and condemned together, by Bishop
Bonner, the ninth day of February. Of the which six condemned
persons, two (which were Tomkins and William Hunter, as ye heard)
were executed, the one upon the sixteenth of March, and the other
upon the twenty-sixth day of March. Other three, to wit, William
Pygot, and Stephen Knight, suffered upon the twenty-eighth day,
and John Laurence the twenty-ninth of the said month of March.

Touching the which three martyrs, (now something to say of their
examinations,) it was first demanded of them, what their opinion
was of the sacrament of the altar. Whereunto they severally
answered, and also subscribed, that in the sacrament of the altar,
under forms of bread and wine, there is not the very substance of
the body and blood of our Saviour Jesus Christ, but a special
partaking of the body and blood of Christ; the very body and blood
of Christ being only in heaven, and no where else. This answer
thus made, the bishop caused certain articles to be read unto
them, tending to the same effect, as did the articles before of
Tomkins and of Master Causton; the tenor whereof here followeth.

"Whether do you think, and stedfastly believe, that it is a
catholic, faithful, Christian, and true doctrine, to teach,
preach, and say, that in the sacrament of the altar, under the
forms of bread and wine, there is, without any substance of bread
and wine there remaining, by the omnipotent power of Almighty God,
and his holy word, really, truly, and in very deed, the true and
natural body and blood of our Saviour Jesus Christ, the selfsame
in substance (though not in outward form and appearance) which was
born of the Virgin Mary, and suffered upon the cross, yea, or nay?

"Whether do you think, and stedfastly believe, that your parents,
kinsfolk, friends, and acquaintance, here in this present realm of
England, before your birth a great while, and also after your
birth, professing and believing the said doctrine and faith
concerning the said sacrament of the altar, had a true Christian
faith, and were faithful and true Christian people, or no?

"Whether do you think, and stedfastly believe, that your
godfathers and godmother, professing and believing the said
doctrine and faith concerning the said sacrament of the altar, had
a true Christian faith, and were faithful and true Christian
people, or no?

"Whether do you think, and stedfastly believe, that your own self,
in times past, being of the age of fourteen years and above, did
think and believe concerning the said sacrament of the altar in
all points, as your said parents, kinsfolks, friends,
acquaintance, godfathers, and godmother, did then think and
believe them, or no?

"Whether do you think, and stedfastly believe, that our sovereigns
the king and the queen of this realm of England, and all the
nobility, clergy, and laity of this realm, professing and
believing the said doctrine and faith, as other Christian realms
do, concerning the said sacrament of the altar, have a true
Christian faith, and believe as the catholic and true church of
Christ hath always believed, preached, and taught, or no?

"Whether do you think, and stedfastly believe, that our Saviour
Christ and his Holy Spirit hath been, is, and shall be with his
catholic church, even to the world's end, governing and ruling the
same in all things, especially in the necessary points of
Christian religion, not suffering the same to err, or to be
deceived therein?

"Whether is it true, that you being suspected, or infamed to be
culpable and faulty in speaking against the sacrament of the
altar, and against the very true presence of Christ's natural
body, and the substance thereof in the said sacrament; and
thereupon called before me upon complaint made to me against you;
have not been a good space in my house, having freely meat and
drink, and also divers times instructed and informed, as well by
one being our ordinary, as also by my chaplains and divers other
learned men, some whereof were bishops, some deans, and some
archdeacons, and every one of them learned in divinity, and
minding well unto you, and desiring the safeguard of your soul,
and that you should follow and believe the doctrine of the
catholic church, as afore, concerning the said sacrament of the
altar; and whether you did not at all times since your said coming
to me, utterly refuse to follow and believe the said doctrine
concerning the said sacrament?

"Whether can you now find in your heart andconscience to conform
yourself in all points to the said faith and catholic church
concerning the said sacrament of the altar, faithfully, truly, and
plainly, without any dissimulation, believing therein as our said
sovereigns, with the nobility, clergy, and laity of this realm,
and other Christian realms, and other persons aforesaid, and also
the said catholic church, have and do believe in that behalf?

"In case you so cannot, what ground have you to maintain your
opinion, and who is of the same opinion with you? and what
conference have you had therein with any? what comfort and what
relief have you had therein by any of them, and what are their
names and surnames, and their dwelling-places?

Their answers to these articles were not much discrepant from
Tomkins, and other like martyrs above mentioned, as here followeth
to be seen.

"To the first article, they believe, that the contents of this
article are not agreeable to Scripture.

"To the second, they answer and believe, that their parents, and
others expressed in the said article, and so believing as is
contained in the same, were deceived.

"To the third they answer, that they so believed; but they were
deceived therein, as they now believe.

"To the fourth they say, that they have heretofore believed as is
contained in the said article; but now they do not so believe.

"To fifth they say, that if they so believe, they are deceived.

"To the sixth, they believe the same to be true.

"To the seventh they answer, and believe the contents of the same
to be true.

"To the eighth they answer, that they can no whit conform
themselves to the faith and doctrine contained and specified in
this article, until it be proved by Scripture.

"To the ninth they say, that they have no ground to maintain their
said opinions, but the truth; which (as they said) hath been
persuaded by learned men, as Dr. Taylor of Hadley, and such
others."

These answers being made and exhibited, they were commanded to
appear again the next day, at eight o'clock in the morning, and,
in the mean while, to bethink themselves what they would do.

Another appearance of Pygot, Knight, and Laurence before Bonner.

The next day in the morning, being the ninth of February, before
their open appearance, the bishop sent for William Pygot and
Stephen Knight into his great chamber in his palace, where he
persuaded with them to recant, and deny their former profession.
Who answered, that they were not persuaded in their consciences to
return and abjure their opinions, whereunto they had subscribed.
Within awhile after, they were all three (with Thomas Tomkins and
William Hunter aforenamed) brought openly into the consistory, the
ninth day of February aforesaid, and there had the same articles
propounded unto them, which were before propounded unto the
aforesaid Thomas Tomkins, (as appeareth in the discourse of his
history,) and thereto also subscribed these words, "I do so
believe."

The bishop also used certain talk unto John Laurence only;
whereunto he answered in this manner: that he was a priest, and
was consecrated and made a priest about eighteen years past; and
that he was some time a Black Friar professed; that also he was
assured unto a maid, whom he intended to have married.

And being again demanded his opinion upon the sacrament, he said,
that it was a remembrance of Christ's body, and that many have
been deceived in believing the true body of Christ to be in the
sacrament of the altar: and that all such as do not believe as he
doth, do err.-- After this talk and other fair words and
threatenings, they were all of them commanded to appear again at
afternoon.

The third and last appearance of the aforesaid prisoners.

At the which hour they came thither again, and there, after the
accustomed manner, were exhorted to recant and revoke their
doctrine, and receive the faith. To the which they constantly
answered they would not, but would stick to that faith that they
had declared and subscribed unto; for that they did believe that
it was no error which they believed, but that the contrary thereof
was very heresy.

When the bishop saw that neither his fair flatterings, nor yet his
cruel threatenings, would prevail, he gave them severally their
judgments. And because John Laurence had been one of their
anointed priests, he was by the bishop there (according to their
order) solemnly degraded, the manner whereof you may see in the
history of Master Hooper afore passed.

Their sentence of condemnation and this degradation once ended,
they were committed unto the custody of the sheriffs of London,
who sent them unto Newgate, where they remained with joy together
until they were carried down into Essex, and there, the twenty-
eighth day of March, the said William Pygot was burned at
Braintree; and Stephen Knight at Maldon, who, at the stake,
kneeling upon the ground, said this prayer which here followeth.

"O Lord Jesus Christ! for whose love I leave willingly this life,
and desire rather the bitter death of thy cross, with the loss of
all earthly things, than to abide the blasphemy of thy most holy
name, or to obey men in breaking thy holy commandment: thou seest,
O Lord, that whereas I might live in worldly wealth to worship a
false god, and honour thine enemy, I choose rather the torment of
the body and the loss of this my life, and have counted all things
but vile, dust, and dung, that I might win thee; which death is
dearer unto me, than thousands of gold and silver. Such love, O
Lord, hast thou laid up in my breast, that I hunger for thee, as
the deer that is wounded desireth the soil. Send thy holy
Comforter, O Lord, to aid, comfort, and strengthen this weak piece
of earth, which is empty of all strength of itself. Thou
rememberest, O Lord, that I am but dust, and able to do nothing
that is good: therefore, O Lord, as of thine accustomed goodness
and love thou hast bidden me to this banquet, and accounted me
worthy to drink of thine own cup amongst thine elect; even so give
me strength, O Lord, against this thine element, which as to my
sight it is most irksome and terrible, so to my mind it may, at
thy commandment, (as an obedient servant,) be sweet and pleasant;
that, through the strength of thy Holy Spirit, I may pass through
the rage of this fire into thy bosom, according to thy promise,
and for this mortal receive an immortal, and for this corruptible
put on incorruption. Accept this burnt sacrifice and offering, O
Lord, not for the sacrifice, but for thy dear Son's sake my
Saviour, for whose testimony I offer this free-will offering with
all my heart and with all my soul. O heavenly Father! forgive me
my sins, as I forgive all the world. O sweet Son of God my
Saviour! spread thy wings over me. O blessed and Holy Ghost!
through whose merciful inspiration I am come hither, conduct me
into everlasting life. Lord, into thy hands I commend my spirit!
Amen."

The death and martyrdom of John Laurence, priest

 THE next day, being the twenty-ninth of this month, the said John
Laurence was brought to Colchester, and there, being not able to
go, (for that as well his legs were sore worn with heavy irons in
prison, as also his body weakened with evil keeping,) was borne to
the fire in a chair, and, so sitting, was in his constant faith
consumed with fire.

At the burning of this Laurence, he, sitting in the fire, the
young children came about the fire, and cried, as well as young
children could speak, saying, "Lord, strengthen thy servant, and
keep thy promise; Lord, strengthen thy servant, and keep thy
promise" which thing, as it is rare, so it is no small
manifestation of the glory of God, who wrought this in the hearts
of these little ones; nor yet a little commendation to their
parents, who, from their youth, brought them up in the knowledge
of God and his truth.

$

276. ROBERT FERRAR
Illustration: Bishop Ferrar
The history of Dr. Robert Ferrar, bishop of St. David's in Wales,
who most constantly gave his life for the testimony of the truth,
March the thirtieth, A. D. 1555.

THE day after Laurence's death, which was the thirtieth of the
month of March, followed the worthy and constant martyrdom of the
bishop of St. David's in Wales, called Robert Ferrar, who was the
next bishop in this catalogue of Christian martyrs, that suffered
after Master Hooper. This aforesaid Ferrar, by the favour and good
will of the lord protector, was first called and promoted to that
dignity. This man I may well call twice a martyr, not only for the
cruel death of the fire, which he suffered most constantly in the
days of Queen Mary, unto the shedding of his blood, but also for
divers other injuries and molestations in King Edward's time,
which he no less firmly than unworthily sustained at the hands of
his enemies, after the fall of the duke of Somerset. Of these his
vexations and troubles, with the wrangling articles and
informations laid against him, to the number of fifty-six, and of
the malice conceived against him by certain covetous canons of the
church of Caermarthen, and what were the proceedings of both
parts, as well of the innocent, as of the crafty adversaries, and
what were their names, in their articles against him, in order
here followeth.

George Constantine; David Walter, his servant; Thomas Young,
chanter of the cathedral church, who was afterward archbishop of
York; Rowland Meyrike, doctor of law, who was afterward bishop of
Bangor; Thomas Lee, and Hugh Rawlins, &c.

Through the procurement and instance of these his adversaries,
joining and confederating together, one Hugh Rawlins, priest, and
Thomas Lee, brother-in-law to the said George Constantine, did
exhibit to the king's most honourable council certain articles and
informations, conceived and devised by the persons before named,
to the intent to blemish the bishop's credit, and utterly (as they
thought and made their boast) to pull him from his bishopric, and
to bring him in a pr�munire.

After answers exhibited by the virtuous and godly bishop against
the quarrelling and frivolous articles of his foresaid
adversaries, to wit, Hugh Rawlins and Thomas Lee; then came in for
witness, upon the said articles and informations, George
Constantine, and the chanter of St. David's: against whom the
bishop laid first exceptions, then also exhibited matter
justificatory.

During all this time of the examination of the witnesses, the said
bishop was stayed at London, upon the allegation of the said
adversaries; which was, that if the said bishop should depart into
his diocese, he would let them of their proofs.

And at the return of their commission it was signified unto the
council what a great number of witnesses they had examined, viz.
sixscore and seven; which sounded very heinous in the council's
ears.

And about three weeks after, publication of their witnesses was
granted; and after that it was a fortnight ere the bishop could
get a copy written of their depositions, because the book thereof
is so huge and monstrous.

Then the bishop desired time, first, to inquire of what condition
the persons were, that had witnessed against him, and to make
exceptions and matters to justify direct contrary, and to have a
commission for the proof thereof; which was then granted. And now
it is objected, that the bishop was appointed so to travail with
the expedition of his matter, that he should have sued out his
commission, and have made return thereof at All-Hallowtide last
past; but there was no such decree put in writing. And it was not
possible for the bishop to do it in so short a time, these causes
considered which he could not avoid, as followeth.

First, It was the latter end of July ere he came home to St.
David's where he began his visitation, which before was appointed.

Secondly, He was by force of law constrained to answer at the bar
daily, during all the time of the great sessions at Caermarthen,
in defence of his just cause against the pretended matter of
pr�munire, which his adversaries of mere malice have procured
against him.

Thirdly, The said adversaries, to molest him further, did privily
pack a quest of ignorant persons of no reputation, and indicted
him upon the words of Rawlins' information, as appeareth by a copy
of the indictment; intending thereby to make the matter sound more
heinous; notwithstanding that the same cause dependeth before the
king's high council undetermined.

Fourthly, He was appointed by the commissioners, before his
departure from London, to pay two hundred pounds (which was
arrearages) into the court of First-fruits and Tenths, at
Bartholomew-day then next following; which payment he made
accordingly, notwithstanding that his adversaries wrought means to
have made him break his day; namely, one Edward Harbert,
gentleman, who hath a parsonage of his to farm, kept back his rent
to the very last day, because that money should not help to serve
his turn; and so, by crafty cavillation, detaineth it still in his
hand with a year's rent and an half more: for the said Edward
Harbert is an adherent of the said bishop's adversaries.

Fifthly, The book of their depositions is so great, that it asketh
a long time to peruse; and also the greatest part of their
witnesses were utterly unknown of the bishop and all his: and also
dwelling in so many sundry places of the diocese, among the
mountains and elsewhere, scarcely within the circuit of two
hundred miles.

Item, Another great sessions was holden at Caermarthen in the
month of October last, during which time he was attendant there,
as is aforesaid. All which causes considered, being also in the
time of his ordinary visitation, which he did execute himself, he
could not make ready his exceptions in shorter time.

The said bishop despatched his man towards London the twenty-third
day of October, who ever since hath been and is attendant in the
same suit, for the obtaining the commission for proof of this
matter against his adversaries.

And thus you have heard the first trouble of this blessed martyr
of the Lord in King Edward's days, with the whole discourse
thereof; which we thought the rather here to express, to give
other good bishops warning to be more circumspect, whom they
should trust and have about them. Briefly, in few words to
conclude this process, Bishop Ferrar, partly upon the importunate
suit of his adversaries, partly upon the sinister and unfortunate
fall of the good duke of Somerset, by whom he had been before
promoted and maintained, having but small favour showed, was
detained in prison till the death of King Edward, and the coming
in of Queen Mary and popish religion, whereby a new trouble rose
upon him, being now accused and examined for his faith and
doctrine: the process of which his trouble here likewise
followeth.

After that the foresaid Master Ferrar, bishop of St. David's, had
been long detained in custody under sureties, in the reign of King
Edward, not for any just cause for his part deserved, but by
reason that he had been promoted by the duke of Somerset; and now
after his fall he found fewer friends to support him against such
as hunted after his bishopric, at length, after the decease of
King Edward, by the coming in of Queen Mary the state of religion
began to be changed and altered: whereby a new trouble rose upon
him, being now accused and examined, not for any matter of
pr�munire, but for his faith and doctrine. Whereupon, he was
called before the bishop of Winchester, with Master Hooper, Master
Rogers, Master Bradford, Master Saunders, and others aforesaid,
the fourth of February. On the which day he should also with them
have been condemned; but, because leisure or list did not so well
then serve the bishop, his condemnation was deferred, and he sent
to prison again, where he continued till the fourteenth day of the
said month of February. What his examinations and answers were,
before the said bishop of Winchester, so much as remained and came
to our hands I have here annexed in manner as followeth. At his
first coming and kneeling before my Lord Chancellor, the bishop of
Durham, and the bishop of Worcester, who sat at the table, and
Master Rochester, Master Southwell, Master Bourne, and others,
standing at the table's end, the lord chancellor said unto him on
this sort:

Winchester.--"Now, sir, have you heard how the world goeth here?"

Ferrar.--"If it like your Honour. I know not."

Winchester.--"What say you? Do you not know things abroad,
notwithstanding you are a prisoner?"

Ferrar.--"No, my Lord, I know not."

Winchester.--"Lo, what a froward fellow is this?"

Ferrar.--"If it please your Lordship, how should I know any thing
abroad, being a prisoner?

"Winchester.--"Have you not heard of the coming in of the lord
cardinal?"

Ferrar.--"I know not my Lord Cardinal; but I heard that a cardinal
was come in: but I did not believe it, and I believe it not yet."

Worcester.--"I pray your Lordship tell him yourself, that he may
know what is done."

Winchester.--"The queen's Majesty and the parliament have restored
religion into the same state it was in at the beginning of the
reign of King Henry the Eighth. Ye are in the queen's debt; and
her Majesty will be good unto you, if you will return to the
catholic church,"

Ferrar.--"In what state I am concerning my debts to the queen's
Majesty, in the court of exchequer, my Lord Treasurer knoweth: and
the last time that I was before your Honour, and the first time
also, I showed you that I had made an oath never to consent or
agree, that the bishop of Rome should have any power or
jurisdiction within this realm: and further, I need not rehearse
to your Lordship; you know it well enough."

Bourne.--"You were once abjured for heresy in Oxford,"

Ferrar.--"That was I not."

Bourne.--"You were"

Ferrar.--"I was never; it is not true,"

Bourne.--"You went from St. David's to Scotland."

Ferrar.--"That I did not."

Bourne.--"You did."

Ferrar.--"That did I never; but I went from York into Scotland."

Bourne.--"Ah! so said I: you went with Barlow."

Ferrar.--"That is true; but never from St, David's."

Bourne.--"You carried books out of Oxford, to the archbishop of
York, Edward Lee."

Ferrar.--"That did I not."

Bourne.--"You did."

Ferrar.--"I did not; but I carried old books from St. Oswald's to
the archbishop of York."

Bourne.--"You supplanted your master."

Ferrar.--"That did I never in my life."

Bourne.--"By my faith you did."

Ferrar.--"Forsooth I did not, never in my life; but did shield and
save my master from danger; and that I obtained of King Henry the
Eighth, for my true service, I thank God there-for."

"My Lord," saith Master Bourne to my Lord Chancellor, "he hath an
ill name in Wales as ever had any."

Ferrar.--"That is not so: whosoever saith so, they shall never be
able to prove it."

Bourne.--"He hath deceived the queen in divers sums of money."

Ferrar.--"That is utterly untrue: I never deceived king or queen
of one penny in my life; and you shall never be able to prove that
you say."

Winchester.--"Thou art a false knave."

Then Ferrar stood up unbidden, (for all that while he kneeled,)
and said, "No, my Lord, I am a true man; I thank God for it! I was
born under King Henry the Seventh; I served King Henry the Eighth
and King Edward the Sixth truly; and have served the queen's
Majesty that now is, truly, with my poor heart and word: more I
could not do; and I was never false, nor shall be, by the grace of
God."

Winchester.--"How sayest thou; wilt thou be reformable?"

Ferrar.--"My Lord, if it like your Honour, I have made an oath to
God, and to King Henry the Eighth, and also to King Edward, and in
that to the queen's Majesty, the which I can never break while I
live, to die for it."

Durham.--"You had made another oath before."

Ferrar.--"No, my Lord; I never made another oath before."

Durham.--"You made a vow."

Ferrar.--"That did I not."

Winchester.--"You made a profession to live without a wife."

Ferrar.--"No, my Lord, if it like your Honour: that did I never. I
made a profession to live chaste -- not without a wife."

Worcester,--"You were sworn to him that was master of your house."

Ferrar.--"That was I never."

Winchester.--"Well, you are a froward knave: we will have no more
to do with you, seeing that you will not come; we will be short
with you, and that you shall know within this seven-night."

Ferrar.--"I am as it pleaseth your Honour to call me; but I cannot
break my oath which your Lordship yourself made before me, and
gave in example, the which confirmed my conscience. Then I can
never break that oath whilst I live, to die for it."

Durham.--"Well! he standeth upon his oath: call another."

My Lord Chancellor then did ring a little bell, and Master Ferrar
said, "I pray God save the king and queen's Majesties long to
continue in honour to God's glory and their comforts, and the
comfort of the whole realm; and I pray God save all your Honours;"
and so departed.

After these examinations thus ended, Bishop Ferrar so remained in
prison uncondemned. till the fourteenth day (as is aforesaid) of
February; and then was sent down into Wales, there to receive
sentence of condemnation. Who then upon the twenty-sixth of
February, in the church of Caermarthen, being brought by Griffith
Leyson, esquire, sheriff of the county of Caermarthen. was there
personally presented before Henry, bishop of St. David's, and
Constantine, the public notary: which Henry there and then
discharged the said sheriff, and received him into his own
custody, further committing him to the keeping of Owen Jones; and
thereupon declared unto the said Master Ferrar the great mercy and
clemency, that the king and queen's Highness' pleasure was to be
offered unto him, which he there did offer unto the said Master
Ferrar; that is to say, that if he would submit himself to the
laws of this realm, and conform himself to the unity of the
universal catholic church, he should be received and pardoned,
After that, seeing the said Master Ferrar to give no answer to the
premises, the said bishop ministered unto him these articles
following,

"First, Whether he believeth the marriage of priests lawful by the
laws of God and holy church, or no?

"Item, Whether he believeth, that in the blessed sacrament of the
altar, after the words of consecration duly pronounced by the
priest, the very body and blood of Christ is really and
substantially contained, without the substance of bread and wine?

Unto the which articles the said bishop required the said Master
Ferrar to answer upon his allegiance. To which he said, he would
answer when he saw a lawful commission; and would make no further
answer at that time, Whereupon the said bishop, taking no
advantage upon the same answer, committed him to the said keeper,
to be kept in prison until a new monition, and in the mean time to
deliberate with himself for his further answer to the premises.

Another examination of the bishop of St, David's, before Henry
Morgan, the pretended bishop of St, David's, George Constantine,
his registrar, and others, the last of February, A. D. 1555.

This day and place, Morgan, the pretended bishop of St, David's,
sitting as judge, ministered unto Bishop Ferrar, there personally
present before him, certain articles and interrogatories in
writing: which being openly read and ministered unto him, the said
Bishop Ferrar refused to answer, till he might see his lawful
commission and authority, Whereupon the aforesaid pretended bishop
of St, David's did pronounce him as contumax, and for the
punishment of this his contumacy to be counted pro confesso, and
so did pronounce him in writing: which being done, he committed
the said bishop to the custody of Owen Jones, until Monday next,
being the fourth of March, then to be brought again into the same
place, between one and two.

Another appearance of the said Bishop Ferrar, before Morgan, the
pretended bishop of St. David's.

Item, The day and place appointed, the said bishop appearing again
before the pretended bishop, humbly submitting himself as ready to
answer to the articles and positions above-mentioned, gently
required the copy of the articles, and a competent term to be
assigned unto him, to answer for himself: which being granted unto
him, and the Thursday next being assigned unto him between one and
three to answer precisely and fully; so he was committed again to
custody, as above.

Another appearance of the said bishop.

On Thursday, as was appointed, which was the seventh of March, the
said bishop personally again appeared; where he exhibited a
certain bill in writing, containing in it his answer unto certain
articles objected and ministered unto him before. Then after,
Henry, the pretended bishop of St, David's, offered him again the
said articles as before; the tenor whereof tendeth to this effect:

"First, That he willed him, being a priest, to abrenounce
matrimony.

"Secondly, To grant the natural presence of Christ in the
sacrament, under the forms of bread and wine.

"Thirdly, That the mass is a propitiatory sacrifice for the quick
and the dead.

"Fourthly, That general councils lawfully congregated never did,
nor can err.

"Fifthly, That men are not justified before God by faith only: but
that hope and charity are also necessarily required to
justification.

"Sixthly, That the catholic church, which only hath authority to
expound Scriptures, and to define controversies of religion, and
to ordain things appertaining to public discipline, is visible,
and like unto a city set upon a mountain for all men to
understand."

To these articles thus objected to him, he refused to subscribe,
affirming that they were invented and excogitated by man, and
pertain nothing to the catholic faith. After this, the bishop
above-named delivered unto him the copy of the articles, assigning
him Monday next following, to answer and subscribe to the same,
either affirmatively or negatively.

Another appearance of Bishop Ferrer.

Upon the which Monday, being the eleventh of March, he, appearing
again before the bishop, and the aforesaid notary, George
Constantine, exhibited in a written paper his mind and answer to
the fore-said articles, which the bishop had twice now objected
against him before, to the which articles and answers he did so
subscribe -- adding these words, as tenens se de �quitate et
justitia esse Episcopum Menevensem -- that the bishop assigned the
next Wednesday, in the forenoon, to hear his final and definitive
sentence.

The last appearance of Bishop Ferrar.

The which day and place the said bishop and true servant of God,
Master Ferrar, personally there appearing, was demanded of Henry,
the pretended bishop of St, David's, whether he would renounce and
recant his heresies, schisms, and errors, (as he called them,) 
which hitherto he had maintained, and if he would subscribe to the
catholic articles, otherwise than he had done before.

After this the said godly bishop, Master Ferrar, did exhibit a
certain schedule written in English, and remaining in the Acts;
appealing withal by express word of mouth from the bishop, as from
an incompetent judge, to Cardinal Pole, &c. All which
notwithstanding, the said bishop, proceeding in his rage,
pronounced the definitive sentence against him, contained in
writing, and there left in the Acts: by the which sentence he
pronounced him as a heretic excommunicate, and to be given up
forthwith to the secular power; namely, to the sheriff of the town
of Caermarthen, Master Leyson.

Thus this godly bishop, being condemned and degraded, was
committed to the secular power, who not long after was brought to
the place of execution in the town of Caermarthen, where he, in
the market place in the south side of the market-cross, the
thirtieth day of March, being Saturday next before Passion Sunday,
most constantly sustained the torments and passion of the fire.

Touching the which constancy of this blessed martyr, this is
moreover to be added and noted, that one named Richard Jones, a
knight's son, coming to Master Ferrar a little before his death,
seemed to lament the painfulness of the death he had to suffer:
unto whom the bishop answered again to this effect, saying, that
if he saw him once to stir in the pains of his burning, he should
then give no credit to his doctrine. And as he said, so he right.
well performed the same; for so patiently he stood that he never
moved, but even as he stood, (holding up his stumps,) so still he
continued, till one Richard Gravell with a staff dashed him upon
the head, and so struck him down.

Letters of Dr, Ferrar, bishop of St. David's.

AS touching the letters of Master Ferrar, we do not find many that
he did write. And peradventure in Queen Mary's time his
imprisonment was so strait, that at no time it was permitted him
to write. Albeit in his other troubles, in King Edward's time,
certain letters he wrote to the archbishop of Canterbury Thomas
Cranmer, and to the earl of Warwick: which letters, although they
might be well referred to the first edition of this story; yet
because in the said letters is contained briefly, and in few
lines, the whole discourse of his unjust vexation at that time
wrought by his adversaries, I thought good not to pass them over,
but to communicate them unto the reader, for the better
understanding both of the innocency of that blessed bishop, and of
the crafty iniquity of his conspired enemies; as in the said
letters here following to the indifferent reader may easily
appear.

The copy of a certain letter of the bishop of St. David's, written
belike to the lord chancellor, Dr. Goodrick, bishop of Ely.

"Most humbly showeth unto your Honour, your poor orator, Robert,
bishop of St. David's, that whereas one Thomas Lee, (by the
procurement of Thomas Young and Rowland Meyrike, being both canons
of St, David's, and George Constantine, registrar to the said
bishop,) hath exhibited unto your Honour against him certain
articles, in the which are mentioned many trifling things,
unworthy to he declared in your honourable audience, and also
their pretended weighty articles (as they have alleged there) are
utterly untrue: for proof whereof the said Thomas Lee, hath had
commissions into the country: therefore it may please your Honour,
of your favourable goodness, to grant unto your said orator a like
commission for the examination of witnesses, in defence of his
truth and honesty against the aforenamed Thomas Lee, George
Constantine, Thomas Young, Rowland Meyrike, and all other persons,
with their unjust articles, attestations, and savings, deposed
against him. And in tender consideration that your said orator
standeth bounden, and sureties with him, in the sum of a thousand
marks, to appear before the king's justice, in the sessions at
Caermarthen, in July next coming, to answer to a forged matter of
pr�munire, by the procurement and counsel of his forenamed
adversaries, maliciously surmised against him to his utter
undoing: and furthermore that your orator, being in debt to the
king's Majesty, by reason of the malicious vexation of the
foresaid adversaries, cannot (if he remain here) satisfy the same:
for whereas there be arrearages to a great sum, (as well of the
king's money as of his own rents,) he can receive none thereof,
his adversaries have made such ill report to his discredit,
bearing the people in hand, that he shall come no more thither. By
reason of which bruit, neither his own tenants will pay their
rents and arrearages, nor the priests their arrearages due to the
king's Majesty, as well for anno secundo and tertio, as for quarto
and quinto. In consideration of all which things, it may please
your honourable goodness to license your said orator to depart
into the diocese, for these affairs and others, And he shall be
ready at all times, at your honourable commandment and pleasure,
to repair again, and ever to pray to the Lord Jesu for the
perpetual conservation of your Honour, to his glory."

Another letter written by the bishop of St, David's, to the
chancellor aforesaid.

"Right honourable, and my very special good Lord, with humble
service and hearty thanks to God, and to you for your godly favour
towards me at all times, as right plainly appeareth by your
fatherly letters, most lovingly admonishing me to incline unto
that which is very necessary, as charitable concord and unity:
this is furtherly to beseech your Lordship, for the Lord's sake,
not to be grieved, but benignly to hear and gravely to ponder that
weighty matter, which, appearing to others but a light grief, to
me is, in very deed, a right grievous offence to God, with no
little hinderance of his holy word, and disturbance of the king's
godly proceedings; and may be a great occasion of much inobedience
and disorder of good life, Wherefore I am straitly bounden, for
the true zeal that I ought to bear unto God's word of life,
Christian religion, the king's Majesty's honour, and the godly
quiet state of his people, not faintly to let fall the burden of
diligent redress to be sought at his Majesty's hands by the godly
wisdom of his most honourable and upright council, but with hearty
affection to bear it up against those high-minded, arrogant,
stubborn, ambitious, covetous canons, trusting in their biting
tongues, with crafty prevention and utterly untrue surmises, to
stop the light, that their ungodly misdoing in darkness shall
either not be seen, or at the least may have a colourable
appearance of right;insomuch that I do not a little marvel at
these qualities in Master Chanter the canon, and the dean of
Worcester, whose ungentle and untrue behaviour I have not only
known, but expertly proved, and sensibly felt, in two of the
first, to my great losses, whereof I make no complaint.

"But I wonder in my mind, and lament in my heart, the strange
alteration and wilful going backward of my old faithful brother
George Constantine, the which (knowing them all three to have been
in times past either obstinate enemies to the true bearers of the
cross of Christ, or at least privy lurkers, under pretence of
favour towards the gospel, to sting the poor followers thereof;
seeking but their own lucre and pleasure in all their doings)
would so earnestly cleave unto them in their wrong deeds, as to
betray me with his tongue, become untrue of his promise, and a
bearer of filthy sin for lucre's sake, even yet stiffly persisting
in the same, namely, in things manifestly known unto many,
although he would deny it, and that I might not be credited.

"And as for their pr�munire, both George and they, at my first
coming, ungently detaining from Master Farlee his commission for
the chancellorship, would have faced me down with pr�munire,
because it was written in my own name according to the statute:
yet was I fain, for the zeal of unity, not to see their
uncourteous deeds, departing with Master Farlee for the avoiding
of their malice and envy, and gave that office, for the amity of
George, unto Master Chanter his son-in-law, and to Master Meyrike,
the office of Cardigan, But, seeing afterward their covetous
respect to their own glory and lucre, not regarding the
reformation of sin, and specially of shameless whoredom, I was
compelled to remove them, sore against their wills: and whereas I
desired many and sundry times charitable redress of their wrong
doings in the vacation-time, I obtained many fair words, and
nothing in deed.

"Also desiring to have sight of the book of Statutes of the
Church, for the knowledge of my duty and theirs, I could not
obtain it. Desiring to have a key of the chapter seal, as my Lord
of Bath had, they would not deliver it but upon conditions; yet
was I content to be bridled, receiving it as pleased them to give
it. And further, requiring the sight of necessary evidences, for
the declaration of divers things in traverse of my right, they
would in no wise grant it. And thereupon, considering their
ungentleness, I moved the Quo warranto, knowing right well, that
if they should show any substantial grant under the king's seal
for their corporation, it must therein appear the bishop to be the
head, and ever hath been under the king; for other they never
have, nor had, except they would return to Rome again; as I trust
they will not. And yet, perceiving afterward that they had no
special grant to show, or else such as they would not show, I
myself, for the respect of unity, wrote my letters to the king's
attorney, by reason whereof the Quo warranto was stayed, and so
yet remaineth.

"But touching the certificate, the king's subsidy being due at
Michaelmas last, and forborne till after Christmas, and lawfully
demanded afore, they did utterly refuse to pay it both to my vice-
chancellor and to myself, except I would take it of them in
portions, not knowing where to ask the rest, and it is committed
to me in the king's roll a whole sum in gross, to be received of
the canons residentiary for their dividend: who, because they
cannot agree in dividing, would have the king's Majesty to tarry
for his money, till they can agree to make division; and I cannot
demand it of any particular person, nor at any particular place.

"Wherefore I most humbly beseech your fatherly goodness, for the
Lord's sake, to persist and continue my good lord and friend unto
such time as ye find me either desiring to be defended in my
wrong, or not willing to put the judgment of my right cause into
your hands. And because that the residue of matters touching them
and their ungentle, untrue, and ungodly doings is too long, and I
have molested you too much with this my tedious letter, I shall
now surcease; humbly beseeching your good Lordship to accept in
good part this my boldness, proceeding of necessity, and to pardon
it for the love of our Lord Jesus, who save and keep you in
health, comfort, and honour long to endure, for the advancement of
his glory.-- Written at Aber Gwili, this ninth of March,

"Your Lordship's to command during life,

ROBERT FERRAR."

$

277. RAWLINS WHITE
The history of one Rawlins White, burned at Cardiff' in Wales
about the month of March, for the testimony of Christ's gospel,
reported by John Dane, being yet alive, who was almost continually
with him during his trouble, unto his death.

FORASMUCH as we have here passed the history of Master Ferrar,
burned at the town of Caermarthen in Wales,I thought to adjoin and
accompany with the same the history also of one Rawlins White, a
fisherman, who, both in the like cause, and in the same country of
Wales, and also about the same month of March and year aforesaid,
gave his life, like a valiant soldier of Jesus Christ, to
martyrdom, and was burned at Cardiff; the process of whose story
here followeth expressed more at large.

This Rawlins was by his calling or occupation a fisherman, living
and continuing in the said trade by the space of twenty years at
the least, in the town of Cardiff, being (as a man of his vocation
might be) one of a very good name, and well accounted amongst his
neighbours, As touching his religion at the first, it cannot
otherwise be known, but that he was a great partaker of the
superstition and idolatry that then was used; I mean in the reign
of King Henry the Eighth. But after that God of his mercy had
raised up the light of his gospel, through the blessed government
of King Edward the Sixth, here in this realm of England, this
Rawlins began partly to mislike that which before he had embraced,
and to have some good opinion of that which before, by the
iniquity of the time, had been concealed from him: and the rather
to bring this good purpose and intent of his to pass, he began to
be a diligent hearer, and a great searcher-out of the truth.

But because the good man was altogether unlearned, and withal very
simple, he knew no ready way how he might satisfy his great
desire. At length it came in his mind to take a special remedy to
supply his necessity, which was this: he had a little boy which
was his own son; which child he set to school to learn to read
English. Now after the little boy could read indifferently well,
his father, every night after supper, summer and winter, would
have the boy to read a piece of the Holy Scripture, and now and
then of some other good book; in which kind of virtuous exercise
the old man had such a delight and pleasure, that, as it seemed,
he rather practised himself in the study of the Scripture, than in
the trade or science which beforetime he had used: so that
Rawlins, within few years, in the said time of King Edward,
through the help of his little son, (a special minister appointed
by God, no doubt, for that purpose,) and through much conference
beside, profited and went forward in such sort, that he was able
not only to resolve himself touching his own former blindness and
ignorance, but was also able to admonish and instruct others: and
therefore, when occasion served, he would go from one place to
another, visiting such as he had best hope in. By which his doing,
he became, in that country, both a notable and open professor of
the truth, being at all times and in all such places, not without
the company of his little boy, whom (as I have said) he used as an
assistance to this his good purpose. And to this his great
industry and endeavour in the Holy Scripture, God did also add in
him a singular gift of memory; so that by the benefit thereof he
would and could do that, in vouching and rehearsing of the text,
which men of riper and more profound knowledge, by their notes and
other helps of memory, could very hardly accomplish; insomuch that
he, upon the alleging of Scripture, very often would cite the
book, the leaf, yea, and the very sentence: such was the wonderful
working of God in this simple and unlearned father.

Now when he had thus continued in his profession the space of five
years, King Edward died, upon whose decease Queen Mary succeeded,
and, with her, all kind of superstition and papistry crept in.
Which thing being once perceived, Rawlins did not altogether use
open instruction and admonition, as before he was wont; and
therefore oftentimes, in some private place or other, he would
call his trusty friends together, and with earnest prayer and
great lamentation pass away the time, so that by his virtuous
instructions, being without any blemish of error, he converted a
great number; which number, no doubt, had greatly increased, had
not the cruel storm of persecution been. The extremity and force
whereof, at the last, so pursued this good father Rawlins, that he
looked every hour to go to prison: whereupon many of those which
had received comfort by his instructions, did resort unto him, and
by all means possible began to persuade him to shift for himself,
and to dispose his goods by some reasonable order to the use of
his wife and children; and by that means he should escape that
danger which was imminent over his head.

But Rawlins, nothing abashed for his own part through the iniquity
of the time, and nothing at all moved with these their fleshly
persuasions, thanked them most heartily for their good will, and
told them plainly, that he had learned one good lesson touching
the confessing and denial of Christ; advertising them, that if he,
upon their persuasions, should presume to deny his Master Christ,
Christ, in the last day, would deny and utterly condemn him: "and
therefore," quoth he, "I will, by his favourable grace, confess
and bear witness of him before men, that I may find him in
everlasting life."

Notwithstanding which answer, his friends were very importunate
with him. Howbeit father Rawlins continued still in his good
purpose so long, till at the last he was taken by the officers of
the town, as a man suspected of heresy; upon which apprehension he
was convented before the bishop of Llandaff that then was, the
said bishop lying then at his house beside Chepstow; by whom,
after divers combats and conflicts with him and his chaplains,
this good father Rawlins was committed to prison in Chepstow, But
this his keeping, whether it were by the bishop's means, because
he would rid his hands of him, or through the favour of his
keeper, was not so severe and extreme, but that, if he had so
listed, he might have escaped oftentimes.

But that notwithstanding, he continued still, insomuch that at the
last he, by the aforenamed bishop, was removed from Chepstow to
the castle of Cardiff, where he continued by the space of one
whole year; during which time, this reporter resorted to him very
often, with money and other relief from this reporter's mother,
who was a great favourer of those that were in affliction in those
days,) and other of his friends; which he received not without
great thanks and praises given to the name of God. And albeit that
he was thus troubled and imprisoned, as ye have heard, to his own
undoing in this world, and to the utter decay of his poor wife and
children; yet was his heart so set to the instruction and
furtherance of others in the way of salvation, that he was never
in quiet, but when he was persuading or exhorting such of his
familiar friends, as commonly came unto him: insomuch that on the
Sundays and other times of leisure, when his friends came to visit
him, he would pass away the time in prayer and exhortations,
admonishing them always to beware of false prophets which come in
sheep's clothing.

Now when he had continued in Cardiff castle by the space of one
whole year, (as I have said,) the time of his further trial was at
hand. Whereupon the forenamed bishop of Llandaff caused him to be
brought again from the castle of Cardiff unto his own house beside
Chepstow; and whilst he continued there, the bishop assayed many
ways how to reduce him to some conformity. But when all means,
either by their threatening words, or flattering promises, were to
no purpose, the bishop willed him to advise, and be at a full
point with himself, either to recant his opinions, or else to
abide the rigour of the law: and thereupon gave him a day of
determination; which day being come, the bishop with his chaplains
went into his chapel, not without a great number of other by-
dwellers, that came to behold the manner of their doings.

When the bishop with his retinue were placed in order, poor
Rawlins was brought before them. The bishop, after a great
deliberation in addressing himself, as it seemed, and silence
forewarned to the rest that were there present, used a long kind
of talk to him, declaring the cause of his sending-for, which was
for that he was a man well known to hold heretical opinions, and
that through his instruction many were led into blind error. In
the end he exhorted him to consider his own estate wherein he
stood "for," said the bishop, "Rawlins, you have oftentimes since
your first trouble, both here in my house, and elsewhere, been
travailed withal touching your opinions; and, that
notwithstanding, ye seem altogether obstinate and wilful. Now
hereupon we thought good to send for you, to see if there were any
conformity in you: so that the matter is come to this point, that
if you will show yourself repentant for that which you have done
against God and the prince's law, we are ready to use favour
towards you; but if by no means we can persuade with you touching
your reformation, we are minded at this time to minister the law
unto you -- and therefore advise yourself, what you will do."

When the bishop had made an end of his long tale, this good father
Rawlins spake boldly to him, and said, "My Lord, I thank God I am
a Christian man; and I hold no opinions contrary to the word of
God: and if I do, I desire to be reformed out of the word of God,
as a Christian man ought to be." Many more words were in like sort
between the bishop and Rawlins, which this reporter doth not well
remember. But in the end, when Rawlins would in no wise recant his
opinions, the bishop told him plainly, that he must proceed
against him by the law, and condemn him as a heretic.

"Proceed in your law a God's name," said Rawlins; "but for a
heretic you shall never condemn me while the world standeth."
"But," said the bishop to his company, "before we proceed any
further with him, let us pray unto God that he would send some
spark of grace upon him, [meaning Rawlins,] and it may so chance
that God, through our prayer, will here turn and convert his
heart." When Rawlins heard the bishop say so, "Ah, my Lord," quoth
he, "now you deal well, and like a godly bishop; and I thank you
most heartily for your great charity and gentleness. Christ saith,
Where two or three be gathered together in my name, I will be in
the midst of them: and there be more than two or three of you.
Now, if it be so that your request be godly and lawful, and that
ye pray as ye should pray, without doubt God will hear you, And
therefore, my Lord, go to; do you pray to your God, and I will
pray to my God, I know that my God will both hear my prayer, and
perform my desire."

By and by the bishop with his company fell to prayer; and Rawlins,
turning himself to a pew that stood somewhat near him, fell down
upon his knees, covering his face with his hands, And when they
had prayed a while, the bishop with his company arose from prayer;
and then also arose Rawlins, and came before the bishop.

Then said the bishop, "Now, Rawlins, how is it with thee? Wilt
thou revoke thy opinions, or no?" "Surely," said Rawlins, "my
Lord, Rawlins you left me, and Rawlins you find me; and, by God's
grace, Rawlins I will continue. Certainly if your petitions had
been just and lawful, God would have heard them; but you honour a
false god, and pray not as ye should pray; and therefore hath not
God granted your desire. But I am only one poor simple man, as you
see, and God hath heard my complaint, and I trust he will
strengthen me in his own cause."

The bishop, when he perceived that this hypocrisy of theirs took
none effect, then with hot words he reproved him, and forthwith
was ready to read the sentence. Howbeit, upon some advice given to
him by his chaplains that were there present, he thought best,
first, to have a mass, thinking that indeed, by so doing, some
wonderful work should be wrought in Rawlins; and thereupon a
priest began a mass.

In the mean time poor Rawlins betook himself to prayer in a secret
place there by, until such time as the priest came to the sacring,
as they term it, which is a principal point of their idolatry,
When Rawlins heard the sacring-bell ring (as the use was) he rose
out of his place, and came to the choir-door, and, there standing
a while, turned himself to the people, speaking these words "Good
people! if there be any brethren amongst you, or, at the least, if
there he but one brother amongst you, the same one bear witness at
the day of judgment, that I bow not to this idol"-- meaning the
host that the priest held over his head.

The mass being ended, Rawlins eftsoons was called for again; to
whom the bishop used many persuasions; but the blessed man
continued so stedfast in his former profession, that the bishop's
talk was altogether in vain, and to no purpose: whereupon the
bishop caused the definitive sentence to be read. Which being
ended, Rawlins was dismissed; and from thence he was, by the
bishop's commandment, carried again to Cardiff, there to be put
into the prison of the town, called Cockmarel; a very dark,
loathsome, and most vile prison. Rawlins in the mean time passed
away the time in prayer, and chiefly in singing of psalms: which
kind of godly exercise he always used, both at Cardiff castle, and
in all other places.

Now, after he had thus continued a prisoner in Cockmarel prison at
Cardiff, (as is aforesaid,) a good space, about three weeks before
the day wherein he suffered, the head officers of the town, that
had the charge of his execution, were determined to burn him,
because they would be sooner rid of him; having not indeed a writ
of execution awarded, as by the law they should have. Whereupon
one Henry Lewis, the recorder of the town that then was, seeing
that they went about to burn him without any warrant by writ, came
to them and told them, that if they did burn him before they had
the writ, De h�reticis comburendis, the wife of the said Rawlins
would, upon just cause, by law, call their doings into question,
Immediately upon this advertisement, they sent to London for the
writ above-named; upon the receipt whereof they made some speed to
the execution of the said Rawlins, Now, when the day was come
wherein the good father should perform and accomplish the last act
of this his worthy conflict, he was the night before willed to
prepare himself.

Now when he perceived his time was no less near than it was
reported unto him, he sent forthwith to his wife, and willed her
by the messenger, that in any wise she should make ready and send
unto him his wedding garment, meaning a shirt, which afterward he
was burned in: which request, or rather commandment of his, his
wife, with great sorrow and grief of heart, did perform, and early
in the morning did send it to him, which he received most gladly
and joyfully, Now when the hour of his execution was come, this
good and constant father Rawlins was brought out of prison, having
on his body the long shirt, which (as you heard before) he called
his wedding garment, and an old russet coat which he was wont to
wear. Besides this, he had upon his legs an old pair of leather
buskins, which he had used long afore, And thus being brought out
of prison, (as I have said,) he was accompanied, or rather
guarded, with a great company of bills and glaves; which sight
when he beheld, "Alas!" quoth he, "what meaneth all this? All this
needed not. By God's grace I will not start away: but I, with all
my heart and mind, give unto God most hearty thanks, that he hath
made me worthy to abide all this, for his holy name's sake."

So he came to a place in his way, where his poor wife and children
stood weeping and making great lamentation; the sudden sight of
whom so pierced his heart that the very tears trickled down his
face. But he soon after, as though he had misliked this infirmity
of his flesh, began to be as it were altogether angry with
himself; insomuch that in striking his breast with his hand he
used these words "Ah flesh! stayest thou me so? wouldst thou fain
prevail? Well, I tell thee, do what thou canst, thou shalt not, by
God's grace, have the victory." By this time this poor innocent
came to the very altar of his sacrifice, (I mean the place
appointed for his death,) and there found a stake ready set up,
with some wood toward the making of the fire; which when he
beheld, he set forward himself very boldly; but, in going toward
the stake, he fell down upon his knees, and kissed the ground: and
in rising again, the earth a little sticking on his nose, he said
these words, "Earth unto earth, and dust unto dust: thou art my
mother, and unto thee I shall return." Then went he cheerfully and
very joyfully, and set his back close unto the stake; and when he
had stood there awhile, he cast his eye upon this reporter, and
called him unto him, and said, "I feel a great fighting between
the flesh and the spirit, and the flesh would very fain have his
swinge; and therefore I pray you, when you see me any thing
tempted, hold your finger up to me, and I trust I shall remember
myself."

As he was thus standing with his back close unto the stake, a
smith came with a great chain of iron; whom when he saw, he cast
up his hand with a loud voice, and gave God great thanks. Then the
smith cast a chain about him; and as he was making it fast on the
other side, Rawlins said unto him, "I pray you, good friend, knock
in the chain fast; for it may be that the flesh would strive
mightily; but God of thy great mercy give me strength and patience
to abide the extremity!"

Now when the smith had made him sure to the stake, the officers
began to lay on more wood, with a little straw and reed: wherein
the good old man was no less occupied than the best; for as far as
he could reach his hands, he would pluck the straw and reed, and
lay it about him in places most convenient for his speedy
despatch: which thing he did with such a cheerful countenance and
familiar gesture, that all men there present were in a manner
astonished.

Thus, when all things were ready, so that there lacked nothing but
the putting-to of the fire, directly over against the stake, in
the face of Rawlins, there was a standing erected, whereon stepped
up a priest, addressing himself to speak to the people, which were
many in number, because it was market-day, When Rawlins perceived
him, and considered the cause of his coming, he reached a little
straw unto him, and made two little stays, and set them under his
elbows. Then went the priest forward in his sermon, wherein he
spake of many things touching the authority of the Church of Rome.
In the mean time Rawlins gave such good ear and attention, that he
seemed nothing at all moved or disquieted, At the last, the priest
came to the sacrament of the altar, and there he began to inveigh
against Rawlins's opinions: in which his invection he cited the
common place of Scripture, and thereupon made a clerkly
interpretation.

Now when Rawlins perceived that he went about not only to teach
and preach the people false doctrine, but also to confirm it by
Scripture, he suddenly started up, and beckoned with his hands to
the people, saying twice, "Come hither, good people; and hear not
a false prophet preaching:" and then said unto the preacher, "Ah,
thou naughty hypocrite! dost thou presume to prove thy false
doctrine by Scripture? Look in the text what followeth; did not
Christ say, Do this in remembrance of me! "After which words the
priest, being rather amazed than interrupted, forthwith held his
peace.

Then some that stood by cried out, "Put fire, set to fire;" which
being set to, the straw and reed, by and by, cast up both a great
and sudden flame. In the which flame this good and blessed man
bathed his hands so long, until such time as the sinews shrunk,
and the fat dropped away; saving that once he did, as it were,
wipe his face with one of them. All this while, which was somewhat
long, he cried with a loud voice, "O Lord, receive my soul! O
Lord, receive my spirit!" until he could not open his mouth. At
the last the extremity of the fire was so vehement against his
legs, that they were consumed almost before the rest of his body
was burned, which made the whole body fall over the chain into the
fire sooner than it would have done. During which time of his
burning, it cannot be said that he suffered or felt any great
pain, considering that not without his perfect memory he abode
both quietly and patiently, even unto the departing of his life,
Thus died this godly and old man Rawlins, for the testimony of
God's truth, being now rewarded, no doubt, with the crown of
everlasting life.

It is recorded, furthermore, of the said good father Rawlins, by
this reporter, that as he was going to his death, and standing at
the stake, he seemed in a manner to be altered in nature. For as
before he was wont to go stooping, or rather crooked, through the
infirmity of age, having a sad countenance and a very feeble
complexion, and withal very soft in speech and gesture, now he
went and stretched up himself not only bolt upright, but also bore
withal a most pleasant and comfortable countenance, not without
great courage and audacity both in speech and behaviour, He had --
of which thing I should have spoken before -- about his head a
kerchief; the hairs of his head, (somewhat appearing beneath his
kerchief,) and also of his beard, were more inclining to white
than to grey, which gave such a show and countenance to his whole
person, that he seemed to be altogether angelical.

It is also said by this reporter, that a little before the fire
flashed up to his body (as ye have heard) many of his friends came
to him, and took him by the hand; amongst whom the reporter of
this story held him so long by the hand, till the flame of the
fire rose and forced them to sunder, In the mean time the priest,
of whom I spake afore, cried out and said, that it was not lawful
for any man to take him by the hand, because he was a heretic, and
condemned by the church,-- The chief cause of his trouble, was his
opinion touching the sacrament of the altar. He was, at the time
of his death, of the age of threescore years, or thereabouts.

$

278. OTHER EVENTS OF MARCH AND APRIL 1555.

The sum of the words spoken by Queen Mary to certain of her
councillors, March the twenty-eighth, A.D. 1555, touching the
restitution of the abbey lands.

Before I pass over this month of March, I cannot but leave a
little memorandum of the words or consultation of Queen Mary, used
to certain of the council the twenty-eighth day of the said month
of March, touching the restoring again of the abbey lands; who,
after she had called unto her presence four of her privy council,
the day and month aforesaid (the names of which councillors were
these, namely, William, lord marquis of Winchester, high treasurer
of England; Sir Robert Rochester, knight, the queen's comptroller;
Sir William Peter, knight, secretary; Sir Francis Englefield,
knight, master of the wards); the said Queen Mary inferred these
words, the principal effect and sum whereof here followeth:--

"You are here of our council: and we have willed you to be called
unto us, to the intent you might hear of me my conscience, and the
resolution of my mind, concerning the lands and possessions as
well of monasteries, as of other churches whatsoever, being now
presently in my possession.

"First, I do consider, that the said lands were taken away from
the churches aforesaid in the time of schism, and that by unlawful
means, such as are contrary both to the law of God and of the
church; for the which cause my conscience doth not suffer me to
detain them: and therefore I here expressly refuse either to claim
or to retain the said lands for mine; but with all my heart,
freely and willingly, without all paction or condition, here, and
before God, I do surrender and relinquish the said lands and
possessions, or inheritances whatsoever, and do renounce the same
with this mind and purpose, that order and disposition thereof may
be taken, as shall seem best liking to our most holy lord the
pope, or else his legate the lord cardinal, to the honour of God,
and wealth of this our realm.

"And albeit you may object to me again, that, considering the
state of my kingdom, and the dignity thereof, my crown imperial
cannot be honourably maintained and furnished without the
possessions aforesaid: yet notwithstanding, I set more by the
salvation of my soul, than by ten kingdoms; and therefore the said
possessions I utterly refuse here to hold after that sort and
title, and give most hearty thanks to Almighty God, which hath
given me a husband likewise minded, with no less good affection in
this behalf, than I am myself.

"Wherefore I charge and command, that my chancellor, (with whom I
have conferred my mind in this matter before,) and you four, to-
morrow together do resort to the most reverend lord legate, and do
signify to him the premises in my name, and give your attendance
upon him for the more full declaration of the state of my kingdom,
and of the foresaid possessions accordingly, as you yourselves do
understand the matter, and can inform him in the same."

This intimation being given by the queen, first unto the
councillors, and then coming to the cardinal's hand, he drawing
out a copy thereof in Latin, sent the same to the pope; which copy
drawn in Latin, and coming afterward to my hand, I have thus
translated into English, as you have heard.

Furthermore, here by the way is to be understood, that in the
month before, which was February, and on the nineteenth day of the
said month, the bishop of Ely and the Lord Montacute, with
sevenscore horse, were sent as ambassadors from the king and queen
unto Rome; for what cause, in story it is not expressed; but, by
conjecture, it may be well supposed to be for the same cause of
abbey lands, as by the sequel thereof may probably appear.

For it was not long after, but the pope did set forth in print a
bull of excommunication for all manner of such persons, without
exception, as kept any of the church or abbey lands; by virtue of
which bull, the pope excommunicated as well all such as had any of
the church or abbey lands, as also all such princes, bishops, and
noblemen, justices of peace and others in office, who had not, or
did not forthwith, put the same bull in execution, Albeit this
execution (God be thanked) yet, to this day, was never put in
practice. Wherein again is to be observed another catholic fetch,
not unworthy, perchance, of marking. For whereas this kind of
catholics, by rigour and force, may overmaster, they spare for no
cost, but lay on load enough. This well appeared, and still doth
appear, in burning the poor patient Christians, whom because they
see to be destitute of power and strength to resist them, and
content with patience to receive whatsoever is put unto them,
there they play the lions, and make no end of burning and
persecuting. But where they spy themselves to be overmatched, or
fear to receive a foil in pursuing too far, there they keep in,
and can stay the execution of their laws and bulls, be they never
so apostolical, till they spy their time convenient for their
purpose, as in this case is evident for all the world to see. For
notwithstanding that the pope's bull, coming down with full
authority for restitution of abbey lands, did so thunder out most
terrible excommunication, not only against them which detained any
such lands, but also against all others that did not see the
pope's commandment to be executed; yet neither Winchester, nor any
of all the pope's clergy, would greatly stir in that matter,
perceiving the nobility to be too strong for them to match withal;
and therefore were contented to let the case fall, or at least to
stay for a time, while time might better serve them.

Yea, and moreover, under a crafty pretence that the nobility and
men of lands, at the first coming out of the bull, should not be
exasperated too much against them, they subtlely abused the
pulpits, and dissembled with the people; affirming that the said
pope's late bull, set forth in print, for restitution of abbey
lands, was not meant for England, but for other foreign countries:
whereas, in very deed, the meaning of that bull was only for
England, and no country else, as both by this intimation of Queen
Mary here mentioned, and by many other conjectures, and also by
Master Feckenham's ballet of Caveat emptor, may appear: whereby it
is easy for all men to understand what the purpose of those men
was to do, if time, which they observed, might have served their
devotion.

But to let this matter pass of the pope's bull, the time now
serveth to entreat of Pope Julius's death, forasmuch as he made
his end about the latter end of this foresaid month of March.
Concerning the deeds and acts of which pope, to make a full
declaration, it were not so much tedious to the reader, as
horrible to all good ears, Under this Julius flourished the
archbishop of Benevento, a Florentine, named John de la Casa, dean
of the pope's chamber, and chief legate to the Venetians; who,
well declaring the fruit of that filthy see, so far forgat both
honesty and nature, that he shamed not only to play the filthiest
immorality himself, and to boast openly of the same; but also took
upon him most impudently in Italian metre, to all men's ears, to
set forth the praise and commendation of a certain nameless
iniquity, saying that he himself never used other; and this book
was printed at Venice by one Trajanus N�vus. And yet the pope
could suffer this so great iniquity and shameless beastliness,
even under his nose in his own chamber; which could not abide the
true doctrine of Christ in Christian books.

Amongst other pranks and deeds of this foresaid pope, in his
Jubilee, and in the synod of Trent, and in confirming of the idol
of Loretto, this is also reported of him in his life, that he
delighted greatly in pork-flesh and peacocks. Upon a time when he
was admonished of his physician to abstain from all swine's flesh,
for that it was noisome for his gout, and yet would not follow his
counsel; the physician afterward gave warning to his steward or
orderer of his diet, that he should set no more pork-flesh before
him. Whereupon when the pope perceived the said pork-flesh to be
lacking in his accustomed service: "Where," said he, "is my pork?"
And when his steward had answered, that his physician had
forbidden any pork to be served; then the pope, bursting out into
a great rage, saith these words; "Bring me," said he, "my pork-
flesh, in the despight of God."

At another time, he, sitting at dinner, pointing to a peacock upon
his table, which he had not touched, "Keep," said he, "this cold
peacock for me against supper, and let me sup in the garden; for I
shall have guests." So when supper came, and, amongst other hot
peacocks, he saw not his cold peacock brought to his table, the
pope, after his wonted manner, most horribly blaspheming God, fell
into an extreme rage, &c.; whereupon one of his cardinals, sitting
by, desired him, saying, "Let not your Holiness, I pray you, be so
moved with a matter of so small weight." Then this Julius the
pope, answering again, "What," said he, "if God was so angry for
an apple, that he cast our first parents out of Paradise for the
same, why may not I, being his vicar, be angry then for a peacock,
since a peacock is a greater matter than an apple." Behold here,
good reader, by this pope, the holiness of that blasphemous see:
and yet thou shalt see here what affection was borne to this pope
here in England, bythe diriges, hearses, and funerals, commanded
to be had and celebrated in all churches by the queen and her
council, as may appear by the copy of their letters here
following.

A letter from the bishop of Winchester (being lord chancellor)
unto Bonner, bishop of London, touching the celebrating of the
pope's funeral.

"After my hearty commendations to your good Lordship: The king and
queen's Majesties having certain knowledge of the death of the
pope's Holiness, thought good there should be as well solemn
obsequies said for him throughout the realm, as also these prayers
(which I send you herein enclosed) used at mass times in all
places at this time of vacation: and therefore willed me to
signify their pleasures unto you in this behalf, that thereupon ye
might proceed to the full accomplishment thereof, by putting the
same in due execution within your own diocese, and sending word to
the rest of the bishops, to do the like in theirs. Thus doubting
not but that your Lordship will use such diligence in this matter
at this time, as shall be necessary, I bid your Lordship heartily
well to fare.

"From my house at Esher, the tenth of April, 1555.


"Your assured friend and brother,



STEPHEN WINTON, Chancellor."

A woman of St. Magnus's imprisoned for not praying for the pope.

Upon this commandment, on Wednesday in Easter week there were
hearses set up and diriges sung for the said Julius in divers
places; at which time it chanced a woman to come into St. Magnus's
church, at the bridge-foot in London, and there, seeing a hearse 
and other preparation, asked what it meant: and another that stood
by said, that it was for the pope, and that she must pray for him,
"Nay," quoth she, "that will I not, for he needeth not my prayers:
and seeing he could forgive us all our sins, I am sure he is clean
himself; therefore I need not to pray for him." She was heard
speak these words of certain that stood by, who, by and by,
carried her unto the cage at London-bridge, and bade her cool
herself there.
Illustration: The Woman in the cage at London-bridge.

A spectacle for all Christians to behold, and to take heed of the
pope's blasphemous doctrine.


BY many and sundry ways Almighty God hath admonished men of all
nations in these our latter years, to embrace, and not violently
to repugn against, the light of his gospel: as first, by preaching
of his word; secondly, by the blood of the martyrs; and thirdly,
by terrible examples showed from time to time upon his
adversaries, In the number of whom cometh here to he remembered
the notable working of God's hand upon a certain priest in Kent,
named Nightingal, parson of Crundal beside Canterbury; who, upon
Shrove-Sunday, which was about the third day of the said month of
March, and year of our Lord aforesaid, (rejoicing belike not a
little at this alteration of religion,) began to make a sermon to
his parishioners, taking his theme out of the words of St. John:
He that saith that he hath no sin, is a liar, and the truth is not
in him. And so upon the same very impertinently declared to them
all such articles as were set forth by the pope's authority, and
by the commandment of the bishops of this realm; saying, moreover,
unto the people in this wise "Now, masters and neighbours, rejoice
and be merry; for the prodigal son is come home. For I know that
the most part of you be as I am, for I know your hearts well
enough. And I shall tell you what hath happened in this week past:
I was before my Lord Cardinal Pole's Grace, and he hath made me as
free from sin, as I was at the font-stone: and on Thursday last
being before him, he hath appointed me to notify (thank him for
it) the same unto you, and I will tell you what it is."-- And so
reading the popes bull of pardon that was sent into England, he
said, he thanked God that ever he had lived to see that day;
adding, moreover, that he believed, that by the virtue of that
bull he was as clean from sin, as that night that he was born:--
and immediately upon the same fell suddenly down out of the
pulpit, and never stirred hand nor foot, and so lay he. This was
testified by Robert Austen of Cartham, who heard and saw the same,
and it is witnessed also by the whole country round about.

John Awcock, martyr.

In the beginning of April, and the second day of the said month,
died in prison John Awcock, who after was buried in the fields; as
the manner of the papists was to deny their Christian burial to
such as died out of their popish antichristian church.

Now, forasmuch as having passed the month of March, we are entered
into the month of April, to set down in order, out of public
records, what happened in the said month, here followeth to be
noted: that the first day of April, A, D, 1555, a letter was sent
to the sheriff of Kent to apprehend Thomas Wodgat and William
Maynard, for preaching secretly, and to send them up to the
council. The seventh day of the said month, another letter was
sent to the said sheriff for the apprehension of one Harwich, who
went about, with a boy with him, preaching from place to place.

The fifteenth of April a letter was directed to Sir Nicholas Hare,
and Sir Thomas Cornwallis, willing them to examine Master Flower
(alias Branch) what he meant, by wearing about his neck written,
Deum time, idolum fuge; and whom else he knew to wear the like:
praying them also to speak to Bonner, bishop of London, speedily
to proceed against him for his religion, according to the laws,
and that the justices of peace of Middlesex should likewise
proceed against him for shedding of blood in the church, according
to the statute; so as if he continue his opinion, he might be
executed at the furthest by the latter end of this week, and that
his right hand be, the day before his execution, or the same day,
stricken off.

The twenty-second of April there was a like letter sent to the
justices of peace of Middlesex, with a writ for the execution of
the said Flower, commanding them to see his hand stricken off
before his burning.

The twenty-ninth of April, Master Robert Hornebey, servant then to
the Lady Elizabeth, was convented before the council for his
religion; and standing constantly to the truth, notwithstanding
their threats and other persuasions, was therefore committed to
the Marshalsea.

$

279. GEORGE MARSH

A declaration of the life, examination, and burning of George
Marsh, who suffered most constant martyrdom for the profession of
the gospel of Christ at Chester, the twenty fourth day of April,
1555.

The said George Marsh was born in the parish of Dean, in the
county of Lancaster, and was well brought up in learning and
honest trade of living by his parents; who afterwards, about the
twenty-fifth year of his age, took to wife an honest maiden of the
country, with whom he continued, earning their living upon a farm,
having children between them lawfully begotten: and then, God
taking his wife out of this world, he being most desirous of godly
studies, (leaving his household and children in good order,) went
unto the university of Cambridge, where he studied, and much
increased in learning and godly virtues, and was a minister of
God's holy word and sacraments, and for a while was curate to
Laurence Saunders; as he himself reporteth, In which condition of
life he continued for a space, earnestly setting forth God's true
religion, to the defacing of antichrist's false doctrine, by his
godly readings and sermons, as well there and in the parish of
Dean, as elsewhere in Lancashire.

Whereupon at length, by detection of certain adversaries, he was
apprehended, and kept in close prison by George Cotes, then bishop
of Chester, in strait prison in Chester, within the precinct of
the bishop's house, about the space of four months, being not
permitted to have relief and comfort of his friends; but charge
being given unto the porter, to mark who they were that asked for
him, and to signify their names unto the bishop; as by the
particular description of his story, testified and recorded with
his own pen, more evidently may appear in the process hereunder
following.

"On the Monday before Palm Sunday, which was the twelfth day of
March, it was told me at my mother's house, that Roger Wrinstone.
with other of Master Barton's servants, did make diligent search
for me in Bolton; and when they perceived that I was not there,
they gave strait charge to Roger Ward and Robert Marsh, to find
and bring me to Master Barton the day next following, with others,
to be brought before the honourable earl of Derby, to be examined
in matters of religion, &c.

"I, knowing this, by relation of divers of my friends, was
diversely affected: my mother and other my friends advertising me
to fly, and to avoid the peril, which thing I had intended afore
after a week then next ensuing, if this in the mean while had not
chanced; seeing that if I were taken, and would not recant in
matters of religion, (as they thought I would not, and as, God
strengthening and assisting me with his Holy Spirit, I never
will,) it would not only have put them to great sorrow, heaviness,
and losses, with costs and charges, to their shame and rebuke in
this world, but also mine own self, after troublous and painful
imprisonment, unto shameful death.

"This considered, they advised me and counselled me to depart and
fly the country, as I had intended to have done, if this had not
happened: to whose counsel my weak flesh would gladly have
consented, but my spirit did not fully agree; thinking and saying
thus to myself, that if I fled so away, it would be thought,
reported, and said, that I did not only fly the country, and my
nearest and dearest friends, but much rather from Christ's holy
word, according as these years past I had with my heart, or at
least with mine outward living, professed, and with my mouth and
word taught, according to the small talent given me of the Lord,
I, being thus with their advice and counsel, and the cogitations
and counsels of mine own mind, drawn as it were divers ways, went
from my mother's house, saying I would come again at evening.

"In the mean time I ceased not, by earnest prayer, to ask and seek
counsel of God, (who is the giver of all good gifts,) and of other
my friends, whose godly judgments and knowledge I much trusted
unto. After this, I met with one of my said friends on Dean Moor,
about sun going-down: and after we had consulted together of my
business, not without hearty prayer, kneeling on our knees, we
departed, I not fully determining what to do, but taking my leave
with my friend, said, I doubted not but God (according as our
prayer and trust was) would give me such wisdom and counsel as
should be most to his honour and glory, the profit of my
neighbours and brethren in the world, and obtaining of mine
eternal salvation by Christ in heaven.

"This done, I returned to my mother's house again, where had been
divers of Master Barton's servants seeking after me; who, when
they could not find me, straitly charged by brother and William
Marsh to seek me that night, and to bring me to Smirhill the next
day; who, being so charged, were gone to seek me in Adderton, or
elsewhere I know not. Thus, intending afore to have been all night
with my mother, but then considering that my tarrying there would
disquiet her with her household, I departed from thence, and went
beyond Dean Church, and there tarried all night with an old friend
of mine, taking ill rest, and consulting much with myself of my
trouble.

"So at my first awaking, one came to me from a faithful friend of
mine with letters, which I never read nor yet looked on, who said
this: my friend's advice was, that I should in no wise fly; but
abide and boldly confess the faith of Jesus Christ, At whose words
I was so confirmed and established in my conscience, that from
thenceforth I consulted no more whether was better, to fly or to
tarry; but was at a point with myself, that I would not fly, but
go to Master Barton, who did seek for me, andthere present myself,
and patiently bear such cross as it should please God to lay upon
my shoulders, Whereupon my mind and conscience, afore being much
unquieted and troubled, was now merry and in quiet estate.

"So betimes in the morning I arose, and after I had said the
English Litany, (as my custom was,) with other prayers, kneeling
on my knees by my friend's bed-side, I prepared myself to go
toward Smirhill: and as I was going thitherward, I went into the
houses of Harry Widdowes, of my mother-in-law, of Rafe Yeton, and
of the wife of Thomas Richardson; desiring them to pray for me,
and have me commended to all my friends, and to comfort my mother,
and be good to my little children: for (as I supposed) they should
not see my face any more before the last day: and so took my leave
of them, not without tears shed on both parties, and came to
Smirhill about nine of the clock, and presented myself afore
Master Barton; who showed me a letter from the earl of Derby,
wherein he was commanded to send me with others to Latham.

"Whereupon he charged my brother and William Marsh, to bring and
deliver me the next day by ten of the clock, before the said earl
or his council. I made earnest suit with other special friends
which I had there at the same time, to Master Barton, that he
would take some one of them, or them all, bound by recognisance or
otherwise, for mine appearing before the said earl or his said
council, that my brother and William Marsh might be at home,
because it was the chiefest time of seeding, and their ploughs
could not go if they were not at home: but nothing could be
obtained.

"So we went to my mother's, and there I dined and shifted part of
my clothes, and so, praying, took my leave of my mother, the wife
of Richard Marsh, and both their households, they and I both
weeping; and so departed from them, and went toward Latham, and
were all night a mile and a half on this side Latham. So the next
day, which was Wednesday, we arose, prayed, and came to Latham
betimes, and tarried there till four of the clock at afternoon.

"Then was I called by Roger Mekinson to come to my Lord and his
council, and so I was brought into the chamber of presence, where
was present Sir William Norris, Sir Pierce Leigh, Master Sherburn
the parson of Grappenhall, Master More, with others; where when I
had tarried a little while, my Lord turned him toward me, and
asked what was my name: I answered, 'Marsh.'

"Then he asked, whether I was one of those that sowed evil seed
and dissension amongst the people: which thing I denied, desiring
to know mine accusers, and what could be laid against me. But that
I could not know.

"Then, said he, he would with his council examine me themselves,
and asked me whether I was a priest; I said, 'No.' Then he asked
me what had been my living, I answered I was a minister, served a
cure, and taught a school. Then said my Lord to his council, 'This
is a wonderful thing, Afore he said he was no priest, and now he
confesseth himself to be one,' I answered, 'By the laws now used
in this realm (as far as I do know) I am none.'

"Then they asked me who gave me orders, or whether I had taken any
at all, I answered, I received orders of the bishops of London and
Lincoln.

"Then said they one to another, 'Those be of the new heretics:'
and asked me what acquaintance I had with them. I answered, I
never saw them but at the time when I received orders.

"They asked me how long I had been curate, and whether I. had
ministered with a good conscience, I answered, I had been curate
but one year, and had ministered with a good conscience, I thanked
God; and if the laws of the realm would have suffered me, I would
have ministered still; and if the laws at any time hereafter would
suffer me to minister after that sort, I would minister again.
Whereat they murmured, and the parson of Grappenhall said, this
last communion was the most devilish thing that ever was devised.

"Then they asked me what my belief was. I answered, I believed in
God the Father, the Son, and the Holy Ghost, according as the
Scriptures of the Old and New Testaments do teach, and according
as the four symbols or creeds, that is to wit, the creed commonly
called Apostolorum, the creed of Nice council, of Athanasius, and
of Augustine and Ambrose, do teach, And after a few words, the
parson of Grappenhall said, 'But what is thy belief in the
sacrament of the altar?' I answered, I believed that whosoever,
according to Christ's institution, did receive the holy sacrament
of Christ's body and blood, did eat and drink Christ's body and
blood, with all the benefits of his death and resurrection, to
their eternal salvation; for Christ (said I) is ever present with
his sacrament.

"Then asked they me, whether the bread and wine, by the virtue of
the words pronounced of the priest, were changed into the flesh
and blood of Christ, and that the sacrament, whether it were
received or reserved, was the very body of Christ: whereunto I
made answer, I knew no further than I had showed already; 'for my
knowledge is unperfect,' said I: desiring them not to ask me such
hard and unprofitable questions, whereby to bring my body into
danger of death, and to suck my blood. Whereat they were not a
little offended, saying they were no blood-suckers, and intended
nothing to me but to make me a good Christian man.

"So, after many other questions, which I avoided as well as I
could, remembering the saying of Paul, Foolish and unlearned
questions avoid, knowing they do but engender strife; my Lord
commanded me to come to the board, and gave me pen and ink in my
hand, and commanded me to write mine answers to the questions of
the sacrament above named; and I wrote as I had answered before:
whereat he, being much offended, commanded me to write a more
direct answer, saying I should not choose but do it.

"Then I took the pen and wrote, that further I knew not: whereat
he, being sore grieved, after many threatenings, said, I should be
put to shameful death like a traitor, with such other like words;
and sometimes giving me fair words, if I would turn and be
conformable as others were, how glad he would be.

"In conclusion, after much ado, he commanded me to ward, in a
cold, windy, stone house, where was little room; where I lay two
nights without any bed, saving a few great canvass tent-clothes;
and, that done, I had a pair of sheets, but no woollen clothes;
and so continued till Palm Sunday, occupying myself as well as I
could in meditation, prayer, and study: for no man could be
suffered to come to me but my keeper twice a day, when he brought
me meat and drink."

Another examination of George Marsh before the earl of Derby.

"On Palm Sunday, after dinner, I was sent for to my Lord and his
council, (saving Sir William Norris and Sir Pierce Leigh were not
then present in place,) amongst whom was Sir John Biron, and the
vicar of Prescot. So they examined me yet once again of the
sacrament. And after I had communed apart with the vicar of
Prescot a good space concerning that matter, he returned to my
Lord and his council with me, saying: that answer which I had made
before, and then did make, (as it is above written,) was
sufficient for a beginner, and as one which did not profess a
perfect knowledge in that matter, until such time as I had learned
further. Wherewith the earl was very well pleased, saying, he
doubted not but by the means and help of the vicar of Prescot, I
would be conformable in other things, So, after many fair words,
he commanded I should have a bed, with fire, and liberty to go
amongst his servants, so that I would do no harm with my
communication amongst them.

"And so, after much other communication, I departed, much more
troubled in my spirit than afore, because I had not with more
boldness confessed Christ, but in such sort as mine adversaries
thereby thought they should prevail against me; whereat I was much
grieved: for hitherto I went about, as much as in me lay, to rid
myself out of their hands, if by any means, without open denying
of Christ and his word, that could be done.

"This considered, I cried more earnestly unto God by prayer,
desiring him to strengthen me with his Holy Spirit, with boldness
to confess him: and to deliver me from their enticing words, and
that I were not spoiled through their philosophy and deceitful
vanity after the traditions of men and ordinances of the world,
and not after Christ.

"And so, after a day or two, I was sent for to the vicar of
Prescot, and the parson of Grappenhall; where our most
communication was concerning the mass: and he asked what offended
me in the mass, I answered, the whole mass did offend me; first,
because it was in a strange language, whereby the people were not
edified, contrary to St, Paul's doctrine, 1 Cor. xiv., and because
of the manifold and intolerable abuses and errors contained
therein, contrary to Christ's priesthood and sacrifice.

"Then they asked me in what place thereof: and I named certain
places; which places they went about with gentle and far-sought
interpretations to mitigate, saying, those places were understood
far otherwise than the words did purport, or than I did take them.

"I answered, I did understand them as they did purport, and as
their own books do comment and gloss upon them.

"They said, sacrfcium or oblatio did not in the mass signify any
thing else, than either a sacrifice of praise and thanksgiving, or
else a memorial of a sacrifice or oblation. So they caused a mass-
book to be sent for, and showed me where, in some places of the
mass, was written, sacrificium laudis. Whereto I answered, that it
followed not therefore that in all places it signified a sacrifice
or oblation of praise or thanksgiving; and although it did, yet
was not a sacrifice of praise or thanksgiving to be offered for
the sins of the people; for that did Christ, by his own passion,
once offer on the cross: whereas the words of the mass were, that
the priest did offer an oblation and sacrifice for the sins and
offences both of himself, and of the people; for them that were
dead, and for the salvation of the living: and that the commixion
of the body and blood of Christ, was health both of body and soul.

The vicar answered, that was to be understood of the commixion of
Christ's body and blood with his church or people. So, after much
exhortation unto me that I should be conformable to the true
catholic church, (which, as they meant, was the Romish church,) I
departed, not consenting unto them.

"So within a day or twain came to me Master More, bringing with
him certain articles, whereunto Dr. Crome had consented and
subscribed in the presence of certain witnesses in the days of
King Henry the Eighth, and willed me read them over, and asked me
whether I would consent and subscribe unto those articles: and
after communication had of one or two of the said articles, I
confessed plainly I would in no wise consent and subscribe to
those articles: for then I did against mine own conscience: and so
he departed.

"So within a short space after, which was on Shere-Thursday, the
said parson and vicar sent for me again, saying, my Lord would be
at a short point with me: for if I would not consent and subscribe
unto four articles drawn out of the articles aforesaid, I must go
to prison straightways.

"The first was, whether the mass now used in the church of England
was according to Christ's institution, and, with faith, reverence,
and devotion, to be heard and seen?

"The second, whether the Almighty, by the words pronounced by the
priest, did change the bread and wine, after the words of
consecration, into the body and blood of Christ, whether it were
received or reserved?

"Thirdly, whether the lay people ought to receive but under the
form of bread only, and that the one kind was sufficient for them?

"Fourthly, whether confession to the priest now used in England
were godly and necessary?

"These four questions or articles they delivered me in writing,
and bade me go to my chamber and subscribe my answers with mine
own hand, and come again. So within one half hour I came to them
again, and delivered them the questions with mine answers. The
first I denied. The second I answered, as I did to my Lord afore,
and as is above written. To the third I answered, that the lay
people, by Christ's institution, ought to receive under both
kinds, and that it sufficeth not them to receive under the one
kind only. Fourthly, that though confession auricular were a
commodious mean to instruct the rude people, yet it was not
necessary nor commanded of God.

"They much exhorted me then to leave mine opinions, saying, I was
much deceived, understanding the Scriptures amiss; and much
counselled me to follow the catholic church of Christ, and to do
as others did, I answered, my faith in Christ conceived by his
holy word I neither could nor would deny, alter, or change, for
any living creature, whatsoever he were; desiring them to speak to
my Lord, that during my life and imprisonment my poor friends
might be suffered to relieve me with necessary things according to
their powers. And so, after much exhortation of them, to do and
believe as the catholic church did, we departed; I from
thenceforth continuing in the porter's ward, not coming forth of
my chamber, saving at noon and night while I dined and supped.

"Upon one of the Easter holidays Master Sherburn and Master More
sent for me, persuading me much to leave mine opinions; saying,
all the bringers up and favourers of that religion had evil luck,
and were either put to death or in prison, and in danger of life,
Again, the favourers of the religion now used had wondrous good
luck and prosperity in all things: with many other worldly reasons
of man's wisdom; for as for the Scriptures, Master Sherburn
confessed himself ignorant. I answered, that I believed and leaned
only to the Scriptures, not judging things by prosperity or
adversity: but they earnestly advised me to refuse mine opinions,
and not to let for any worldly shame, I answered, that that which
I did, I did not for the avoiding of any worldly shame, saying, My
soul and life were dearer to me than the avoiding of any worldly
shame: neither yet did I it for any vain praise of the world, but
in the reverent fear of God.

"Then Master More questioned with me of receiving the sacrament
under the one kind. I said, Christ's institution was plain, that
all men should drink of the cup, Then he told me of Luke xxiv. and
Acts xx., where was but mention of breaking of bread only: whereof
he gathered, that they received the sacrament but under one kind.
That I denied, saying, those places either did not speak of the
celebration of the Lord's supper, or else under the name of
breaking bread was signified and meant the receiving of the
sacrament, both of the body and blood of Christ, according to his
institution.

"So, after much communication of that matter, Master Sherburn
said, it was great pity that I, being a well-favoured young man,
and one that might have good living and do good, would so
foolishly cast myself away, sticking so hard to such foolish
opinions. I answered as afore I had done to my Lord and to his
council, that my life, mother, children, brethren, sisters, and
friends, with other delights of life, were as dear and sweet unto
me as unto any other man, and that I would be as loth to lose them
as another would, if I might hold them with good conscience, and
without the ignominy of Christ; and seeing I could not do that, my
trust was, that God would strengthen me with his Holy Spirit to
lose them all for his sake: for I take myself (said I) for a sheep
appointed to be slain, patiently to suffer what cross soever it
shall please my merciful Father to lay on me, And so, after I had
desired them that if I were committed to prison my friends might
be suffered to relieve me, they departed.

"Master More, after this, brought unto me a book of one Alphonsus,
a Spanish friar, of all heresies wherewith the Church of Rome,
which he called Christ's true church, had been troubled since
Christ's time; willing me to read and take counsel of that book:
and appointed me a place, where this author did write against them
that say, the lay people ought to receive under both kinds.

"This author I perceived did vehemently write against Luther,
Melancthon, Pellican, and other Germans of this our time, in all
points defending the blasphemous abuses and enormities of the
Romish church, condemning as detestable heresies whatsoever was
written, taught, or believed contrary to the same; using for his
strongest and surest arguments, the consent, agreement, and
determination of the Romish church. So, within a few days, Master
More came to me again, asking me how I liked the book, I said the
author of the book did in all points, being a papist, allow the
rites and abuses of the Romish church: and showed him further,
that this author, without authority, and contrary both to the
Scriptures and old doctors, did condemn for heresy the lay people
receiving of this sacrament under both kinds, whereas this author
witnesseth his own self, that Christ's church, nine hundred years
after Christ, used the contrary.

"So in conclusion he rebuked me, saying I was unlearned, and erred
from the catholic faith; stubborn, and stood altogether in mine
own conceit. I answered, for my learning, I knowledge myself to
know nothing but Jesus Christ, even him that was crucified, and
that my faith was grounded upon God's holy word only, and such as,
I doubted not, pleased God, and as I would stand in until the last
day, God assisting me; and that I did not say or do any thing
either of stubbornness, self-wilfulness, vain-glory, or any other
worldly purpose, but with good conscience, and in the fear of God:
and desired him to speak to my Lord and his council, that I might
find some gentleness and mercy at their hands. He made me but
short answer. Then I said, I commit my cause unto God, who hath
numbered the hairs of my head, and appointed the days of my life;
saying, I am sure God, which is a righteous judge, would make
inquisition for my blood, according as he hath promised. Then he
took his book from me, and departed.

"I continued still in ward until Low Sunday, and after dinner my
keeper, Richard Scot, came to me into my chamber, and told me that
two young men were come to carry me to Lancaster; and so delivered
me unto them, a great company, both of my Lord's servants and
others, accompanying and bringing me on the way, unto Richard
Adderton's, and somewhat further; counselling and persuading like
as is aforesaid. To whom I made plain answer, that in matters of
faith I would give place to no earthly creature. So they comforted
me, and said that they were sorry for me, saying, If I knew mine
own opinion to be good, I did well: and so they departed, willing
my bringers to entreat me honestly.

"My bringers by the way showed me they were willed and advised to
bind me, and that they desired first to see me: and after they had
looked on me sitting at dinner, they answered they would take
charge of me being loose, for they said I seemed to be an honest
man.

"The first night we were all night at Broughton, and the second
day we came to Lancaster betimes at afternoon, and so they kept me
all night with them of their gentleness, and on the morrow
delivered me to the jailer, who brought me into the highest
prison, where I do remain."

After that, the said George came to Lancaster castle, and there
being brought with other prisoners unto the sessions, was made to
hold up his hands with the malefactors. The earl of Derby had this
communication with him as here followeth:

"I said unto my Lord, I had not dwelled in the country these three
or four years past, and came home but lately to visit my mother,
children, and other my friends, and to have departed out of the
country before Easter then next, and to have gone out of the
realm. Wherefore I trusted, seeing nothing could be laid against
me, wherein I had offended against the laws of this realm, his
Lordship would not with captious questions examine me, to bring my
body into danger of. death, to the great discomfort of my mother;
but suffer me to avoid peaceably, seeing I might have fled out of
the country, and yet of mine own will came to his Lordship.

"He said to his council, he had heard tell of me above at London;
and intended to make search for me, and take me either in
Lancashire or above at London; and asked me into what land I would
have gone.

"I answered, I would have gone either into Almain, or else into
Denmark. He said to his council -- in Denmark they used such
heresy as they have done in England; but as for Almain, he said,
the emperor had destroyed them.

"So, after such-like words I said unto him, my trust was, that his
Lordship, being of the honourable council of the late King Edward,
consenting and agreeing to acts concerning faith toward God and
religion, under great pain, would not so soon after consent to put
poor men to shameful death, as he had threatened me, for embracing
the same with so good a conscience.

"He answered, that he, with the Lord Windsor and Lord Dacres, with
one more, whose name I have forgotten, did not consent to those
acts; and that the nay of them four would be to be seen, as long
as the parliament-house stood. Then my Lord did rehearse the evil
luck of the dukes of Northumberland and Suffolk, with others,
because they favoured not the true religion; and again the good
hap and prosperity of the queen's Highness, because she favoured
the true religion: thereby gathering the one to be good, and of
God, and the other to be wicked, and of the devil; and said, that
the duke of Northumberland confessed so plainly."

George Marsh to the reader.

"Forasmuch as not only when I was at Latham, but also since I
departed thence, I hear that there be divers and sundry reports
and opinions of the cause of mine imprisonment, as well at Latham
as at Lancaster, (as by credible persons I am informed,) some
saying it was only because I would not do open penance; and some,
because I could not agree with my Lord and his council concerning
the sacrament of Christ's body and blood, and the manner of
Christ's presence there; some, because I would not grant it
sufficient, and according to Christ's institution, the lay people
to receive the said sacrament under the one kind only: I thought
it good, dearly beloved in Christ, and my bounden duty, to certify
you by mine own hand-writing, of mine examination and handling at
Latham, and to tell you the truth as near as I could, to quiet
your mind in this behalf; and therefore I have here written with
mine own hand the certainty of those things, as near as I could,
here above expressed, not omitting any thing at all concerning
religion, whereof they did examine me: howbeit I perceive in some
things I keep not the same order in writing that thing which was
asked by them, and answered by me afore and after, as it was in
very deed in all points, saving this: telling the truth as near as
I can, desiring you to accept in good worth this my good will, and
to pray for me and all them that be in bonds, that God will assist
us with his Holy Spirit; and that we may with boldness confess his
holy name; and that Christ may be magnified in our bodies, that we
may stand full and perfect in all the will of God; to whom be all
honour and glory, world without end, Amen."

And thus you have heard all the whole trouble which George Marsh
sustained both at Latham, and also at Lancaster, testified and
written with his own hand, whereto he addeth moreover, and saith:

"While I was (saith he) in ward at Latham, divers at sundry times
came unto me. Some said unto me that all my fellows had recanted,
and were gone home, whereas indeed that was not so; for I saw
divers of them divers times after. Others said, that it was
reported amongst my Lord's household, that I had consented and
agreed in all things with my Lord and his council.

"Furthermore, while I was at Lancaster, at this session, many came
to me to talk with me: some of good will towards me, but without
knowledge gave me such-like counsel as Peter gave Christ as he
went up to Jerusalem, when he took him aside and began to rebuke
him, saying, Master, favour thyself; this thing shall not be unto
thee. But I answered with Christ's sharp answer unto Peter again;
who turned about and said unto Peter, Come after me, Satan; and,
perceiving that they were a hinderance unto me, and that they
savoured not the things which are of God, but the things that are
of men, I made them plain answer; that I neither could, nor would,
follow their counsel, but that by God's grace I would both live
and die with a pure conscience, and according as hitherto I had
believed and professed. For we ought in no wise to flatter and
bear with them, though they love us never so well, which go about
to pluck us away from the obedience that we owe unto God and to
his word; but after Christ's example sharply to rebuke them for
their counsel.

"Some others, yea, even strangers also, came to me far unlike to
these, who, after sober communication had, consented with me in
all things, lamenting much my troublous estate, giving me
comfortable words and some money too; and resorted to me
oftentimes, for the space of two, three, or four days, There came
also many priests to me, by two, three, four, five, or six at
once, whose mouths it was a thing easy enough to stop; for the
priests (which is much to be lamented) be not always the greatest
clerks, and best learned in the law of God, At their departing
they either consented with me, or else had nothing to say against
me, saying, theycould find no fault with my words. My
communication with them was about the sacrament. There came also
into the prison to me Master Westby, Master Ashton of Hill, Master
Ashton of Chatterton, and many more, both gentlemen and others, to
my great comfort; unto whom I had good occasion to utter a great
part of my conscience; for God so strengthened me with his spirit
of boldness, according to my humble request and prayer before,
(everlasting thanks be given him therefor!) that I was nothing
afraid to speak to any that came to me, no, not even to judges
themselves, before whom I was thrice arraigned at the bar, amongst
the thieves, with irons on my feet, and put up my hand as others
did; but yet with boldness I spake unto them, so long as they
would suffer me.

"They also sent for me the fourth time into their chamber, where,
amongst other things, they laid it straitly to my charge, that I
had reported, that I knew a whole mess of good gentlemen in
Lancashire of mine opinion; and straitly charged me, upon pain of
allegiance to the queen's Grace, to show who they were, But I
denied that I had spoken any such thing (as it was, indeed, a
false forged lie of some wicked wretches), After that, they
threatened and rebuked me, for my preaching to the people out of
the prison, as they called it, and for my praying and reading so
loud that the people in the streets might hear. The truth is, I
and my prison-fellow Warbarton, every day kneeling on our knees,
did read morning and evening prayer, with the English Litany every
day twice, both before noon and after, with other prayers more,
and also read every day certain chapters of the Bible, commonly
towards night: and we read all these things with so high and loud
a voice, that the people without in the streets might hear us, and
would oftentimes, namely, in the evenings, come and sit down in
our sights under the windows, and hear us read; wherewith others
being offended, complained."

All this while George Marsh was not yet brought before the bishop,
whose name was Dr. Cotes, placed the same time in the bishopric of
Chester, Of whose coming then into Lancaster, the said George
Marsh reporteth himself as followeth:

"The bishop, being at Lancaster, there set up and confirmed all
blasphemous idolatry; as holywater-casting, procession, gadding,
mattins-mumbling, children-confirming, mass-hearing, idols-
upsetting, with such heathenish rites forbidden by God; but no
gospel-preaching, which Christ, God's Son, so earnestly commanded.
He was informed of me, and willed to send for me and examine me;
which thing he refused to do, saying he would have nothing to do
with heretics so hastily: so hasty in judgment, and calling men
heretics, are our bishops in their lordly dignities, afore they
hear or see what is to he amended or condemned; contrary to the
express commandment of God's word, which saith, Condemn no man,
before thou hast tried out the truth of the matter; and when thou
hast made inquisition, then reform righteously, Give no sentence
before thou hast heard the cause, but first let men tell out their
tale: and he that giveth sentence in a matter before he hear it,
is a fool, and worthy to he confounded.

"And instead of his liberality towards me, poor prisoner, he sent
for the jailer, and rebuked him because he suffered one to fare so
well; willing to have me more strictly kept and dieted; but if his
Lordship were tabled but one week with me, I do think he would
judge our fare but slender enough.

"Also he, and his chaplains and chancellor, did find fault with
the schoolmaster and others, for speaking to me, as to a most
heinous heretic, and also with the jailer for suffering them. Such
is the mercy that those religious fathers show to the friendless
and comfortless in their adversities. If we may know the tree by
the fruits, (as Christ saith,) no man can judge such for any
other, but for very enemies to Christ and his true religion, God
lay it never to their charges; but forgive them, and turn their
hard hearts, if it be his will!

"But it is no new thing for the bishops to persecute the truth,
and the prophets of the Lord for their constancy in preaching of
the true faith; for so did their Pharisaical forefathers, if ye
mark well the histories of the Holy Bible, Pashur was the head
bishop of the temple, the ring-leader of false prophets, the chief
heretic-taker; that is as much as to say, the out-thruster of true
godliness. After that the dignity of priesthood was given unto
him, he abused it; for he taught not, neither reproved by the
word, but feared the godly with cruelty. He not only struck, but
also imprisoned, the holy prophet Jeremy; though he withstood him
not, but presently looked for the help of God, stedfastly
preaching the truth of God.

"What mischief the ungracious Bishop Jason wrought among the Jews,
destroying all godliness, and setting up abominable idolatrous
laws, ye may read in 2 Mac, iv, How the execrable and blind
bishops, Annas and Caiaphas, which never spake the truth of God
themselves, unless it were against their wills, unwittingly, to
their utter destruction -- how (I say) they pressed the truth in
Christ and his apostles, is so well known that I need not to
rehearse it."

And thus much hitherto concerning the prisonment of George Marsh,
and his examinations before the earl of Derby and his deputies
above named. Now, proceeding further in the troublesome
persecution of this blessed man, let us likewise consider the
latter part of his troubles and examinations which followed under
the bishop of the same diocese, which was Dr. Cotes; the effect
whereof, being drawn out of his own writing, here briefly is to be
seen, as followeth.

Ye heard before, how George Marsh, being first imprisoned at
Latham, and afterward translated unto Lancaster, was troubled by
the earl. Again, within few days after, the said Marsh was removed
from Lancaster; and coming to Chester, was sent for by Dr. Cotes,
then bishop, to appear before him in his hall, nobody being
present but they twain; and then he asked him certain questions
concerning the sacrament: who made such answers as the bishop
seemed therewith to be content, saving that he utterly denied
transubstantiation, and allowed not the abuse of the mass, nor
that the lay people should receive under one kind only, contrary
to Christ's institution; in which points the bishop went about to
persuade him: howbeit (God be thanked) all in vain, Much other
talk he had with him, to move him to submit himself to the
universal Church of Rome; and when he saw he could not prevail, he
sent him to prison again. And after, being there, came to him
divers times one Massie, a fatherly old man, one Wrench, the
schoolmaster, one Hensham, the bishop's chaplain, and the
archdeacon, with many more; who, with all probability of words and
philosophy, or worldly wisdom and deceitful vanity, after the
tradition of men, and the beggarly ordinances and laws of the
world, but not after Christ, (as it were all singing one song,)
went about to persuade him to submit himself to the Church of
Rome, and to acknowledge the pope to be head thereof, and to
interpret the Scriptures none otherwise than that church did; with
many such-like arguments and persuasions of fleshly wisdom.

To whom the said George Marsh answered, that he did acknowledge
and believe (though much evil be withal annexed) one holy catholic
and apostolic church, without which there is no salvation, and
that this church is but one; because it ever hath, doth, and
shall, confess and believe one only God, and him only worship; and
one only Messiah, and in him only trust for salvation: which
church also is ruled and led by one Spirit, one word, and one
faith; and that this church is universal and catholic, because it
ever hath been since the world's beginning, is, and shall endure
to the world's end, and comprehending within it all nations,
kindreds, languages, degrees, states, and conditions of men; and
that this church is builded only upon the foundation of the
prophets and apostles, Jesus Christ himself being the head corner-
stone; and not upon the Romish laws and decrees, the bishop of
Rome being the supreme head.

And whereas they said, the church did stand in ordinary succession
of bishops, being ruled by general councils, holy fathers, and the
laws of holy church, and so had continued by the space of fifteen
hundred years and more; he made answer, that the holy church,
which is the body of Christ, and therefore most worthy to be
called holy, was before any succession of bishops, general
councils, or Romish decrees; neither yet was bound to any time or
place, ordinary succession, general councils, or traditions of
fathers, neither had any supremacy over empires and kingdoms: but
that it was a little poor silly flock, dispersed and scattered
abroad, as sheep without a shepherd in the midst of wolves, or as
a flock of orphans and fatherless children; and that this church
was led and ruled by the only laws, counsels, and word of Christ,
he being the supreme Head of this church, and assisting,
succouring, and defending her from all assaults, errors, troubles,
and persecutions, wherewith she is ever compassed about.

He showed and proved unto them also, by the flood of Noah, the
destruction of Sodom, the Israelites departing out of Egypt; by
the parables of the sower, of the king's son's marriage, of the
great supper, and by other plain sentences of Scripture, that this
church was of none estimation, and little in comparison of the
church of hypocrites and wicked worldlings.

He was thrust at with all violence of craft and subtlety, but yet
the Lord upheld him and delivered him. Everlasting thanks be to
that merciful and faithful Lord, which suffereth us not to be
tempted above our might, but in the midst of our troubles
strengtheneth us with his most Holy Spirit of comfort and
patience, giveth us a mouth and wisdom how and what to speak,
where-against all his adversaries were not able to resist.
Illustration: Chester cathedral

Another appearance of George Marsh before Dr, Cotes, bishop of
Chester.

Now, after that the said bishop had taken his pleasure in
punishing this his prisoner, and often reviling him, giving taunts
and odious names of heretic, &c., he caused him to be brought
forth into a chapel, in the cathedral church of Chester, called
Our Lady Chapel, before him the said bishop, at two o'clock in the
afternoon, who was there placed in a chair for that purpose, and
Fulk Dutton, mayor of the said city, Dr. Wall, and other priests
assisting him, placed not far from the said bishop, but somewhat
lower; George Wensloe, chancellor, and one John Chetham,
registrar, sat directly over against the said bishop.

Then they caused the said George Marsh to take an oath upon a
book, to answer truly unto such articles as should be objected
against him. Upon which oath taken, the chancellor laid unto his
charge, that he had preached and openly published most heretically
and blasphemously within the parish of Dean, Eccles, Bolton, Bury,
and many other parishes within the bishop's diocese, in the months
of January, February, or some other time of the year last
preceding, directly against the pope's authority and catholic
Church of Rome, the blessed mass, the sacrament of the altar, and
many other articles. Unto all which in sum he answered, that he
neither heretically nor blasphemously preached or spake against
any of the said articles; but simply and truly, as occasion
served, and (as it were thereunto forced in conscience) maintained
the truth touching the same articles, "as," he said, "all you now
present did acknowledge the same in the time of the late King
Edward the Sixth."

Then they examined him severally of every article, and bade him
answer directly, yea or nay, without circumstance; for they were
come to examine, and not to dispute at that present.

Then he answered them unto every article very modestly, according
to the doctrine by public authority received and taught in this
realm at the death of the said King Edward: whose answers were
every one noted and written by the registrar, to the uttermost 
that could make against him, which cannot at this present be
gotten. After this, the company for that time brake up, and he was
returned to his prison again.

The last and final appearance of George Marsh before the same.

Within three weeks after this, or thereabouts, in the said chapel,
and in like sort as before, the said bishop and others before
named there being assembled, the said George Marsh was brought by
his keeper and others with bills and divers weapons before them;
where, first, the said chancellor, by way of an oration, declared
unto the people present the said bishop's charge and burning
charity, who, even like as a good shepherd doth see to his flock,
that none of his sheep have the scab or other disease for
infecting other clean sheep, but will save and cure the said
scabbed sheep; so his Lordship had sent for the said George Marsh
there present, as a scabbed sheep, and had weeded him out for
corrupting others, and had done what he could in showing his
charitable disposition toward the said Marsh, to reduce him from
his naughty heresies; but all that he could do would not help: so
that he was now determined, if the said Marsh would not relent and
abjure, to pronounce and give sentence definitive against him,
Wherefore he bade the said George Marsh to be now well advised
what he would do, for it stood upon his life: and if he would not
at that present forsake his heretical opinions, it would be (after
the sentence given) too late, though he would never so gladly
desire it.

Then the said chancellor first asked him, whether he were not one
of the bishop's diocese? To the which he answered, that he knew
not how large his diocese was, for his continuance was at
Cambridge, But then they replied and asked, whether he had not
lately been at Dean parish in Lancashire, and there abode? And he
answered, "Yea." Then the chancellor read all his former answers
that he made in that place at his former examination: and at every
one he asked him, whether be would stick to the same, or no? To
the which he answered again, "Yea, yea."

"How say ye then to this?" quoth the chancellor,--"In your last
examination, amongst many other damnable and schismatical
heresies, you said, that the church and doctrine taught and set
forth in King Edward's time, was the true church, and the
doctrine, the doctrine of the true church: and that the Church of
Rome is not the true and catholic church."

"I so said indeed," quoth Marsh, "and I believe it to be true."
Here also others took occasion to ask him (for that he denied the
bishop of Rome's authority in England) whether Linus, Anacletus,
and Clement, that were bishops of Rome, were not good men, and he
answered. Yes, and divers others; but," said he, "they claimed no
more authority in England than the bishop of Canterbury doth at
Rome; and I strive not," quoth he, "with the place, neither speak
I against the person of the bishop, but against his doctrine;
which in most points is repugnant to the doctrine of Christ."

"Thou art an arrogant fellow indeed then," said the bishop. "In
what article is the doctrine of the Church of Rome repugnant to
the doctrine of Christ?" To whom George Marsh answered and said,
"O my Lord, I pray you judge not so of me: I stand now upon the
point of my life and death; and a man in my case hath no cause to
be arrogant, neither am I, God is my record. And as concerning the
disagreement of the doctrine, among many other things the Church
of Rome erreth in the sacrament. For whereas Christ, in the
institution thereof, did as well deliver the cup as the bread,
saying, Drink ye all of this; and Mark reporteth, that they did
drink of it: in like manner St, Paul delivered it unto the
Corinthians. And in the same sort also was it used in the
primitive church by the space of many hundred years. Now the
Church of Rome doth take away one part of the sacrament from the
laity, Wherefore, if I could be persuaded in my conscience by
God's word that it were well done, I could gladly yield in this
point."

Then said the bishop, "There is no disputing with a heretic." And
therefore when all his answers were read, he asked him whether he
would stand to the same; "being as they were," said he, "full of
heresy, or else forsake them, and come unto the catholic church."

To whom he made this full answer, and said, that he held no
heretical opinion, but utterly abhorred all kind of heresy,
although they most untruly so did slander him. And he desired all
the people present to bear him witness, (if hereafter any would
slander him, and say that he held any grievous heresy,) that in
all articles of religion he held none other opinion than was by
law most godly established and publicly taught in England at the
death of King Edward the Sixth; and in the same pure religion and
doctrine he would, by God's grace, stand, live, and die,-- And
here the chancellor spake to one Leach, which stood near unto
Marsh, and bade him stand farther from him; for his presence did
him no good.

This being done, the bishop took a writing out of his bosom and
began to read the sentence of condemnation: but when the bishop
had read almost half thereof, the chancellor called him, and said,
"Good my Lord, stay, stay; for if ye proceed any farther, it will
be too late to call it again" and so the bishop stayed. Then his
popish priests, and many other of the ignorant people, called upon
Marsh, with many earnest words, to recant; and, amongst others,
one Pulleyn, a shoe-maker, said to him, "For shame, man, remember
thyself, and recant." They bade him kneel down and pray, and they
would pray for him: so they kneeled down, and he desired them to
pray for him, and he would pray for them.

The bishop then asked him again, whether he would not have the
queen's mercy in time; and he answered, he did gladly desire the
same, and did love her Grace as faithfully as any of them; but yet
he durst not deny his Saviour Christ, for losing his mercy
everlasting, and so win everlasting death.

Then the bishop put his spectacles again upon his nose, and read
forward his sentence about five or six lines, and there again the
chancellor with a glavering and smiling countenance called to the
bishop, and said, "Yet, good my Lord, once again stay; for if that
word be spoken, all is past, no relenting will then serve." And
the bishop, pulling off his spectacles, said, "I would stay; and
if it would be!"

"How sayest thou," quoth he, "wilt thou recant?" Many of the
priests and ignorant people bade him do so, and call to God for
grace; and pulled him by the sleeve, and bade him recant and save
his life. To whom he answered, "I would as fain to live as you, if
in so doing I should not deny my Master Christ; and so again he
should deny me, before his Father in heaven."

So the bishop read out his sentence unto the end, and straight
after said unto him, "Now will I no more pray for thee, than I
will for a dog." And Marsh answered, that notwithstanding he would
pray for his Lordship: and after this the bishop delivered him
unto the sheriffs of the city. Then his late keeper bade him,
"Farewell, good George," with weeping tears, which caused the,
officers to carry him to a prison at the North-gate, where he was
very straitly kept until the time he went to his death, during
which time he had small comfort or relief of any worldly creature.

For being in the dungeon or dark prison, none that would him good
could speak with him, or at least durst enterprize so to do for
fear of accusation: and some of the citizens which loved him in
God, for the gospel's sake, (whereof there were but a few,)
although they were never acquainted with him, would sometimes in
the evening, at a hole upon the wall of the city, (that went into
the said dark prison,) call to him, and ask him how he did. He
would answer them most cheerfully, that he did well; and thanked
God most highly, that he would vouchsafe of his mercy to appoint 
him to be a witness of his truth, and to suffer for the same,
wherein he did most rejoice; beseeching him that he would give him
grace not to faint under the cross, but patiently bear the same to
his glory, and comfort of his church: with many other like godly
sayings at sundry times, as one that most desired to be with
Christ, Once or twice he had money cast him in at the same hole,
about ten pence at one time, and two shillings s at another time;
for which he gave God thanks, and used the same to his necessity.

When the time and day appointed came that he should suffer, the
sheriffs of the city, whose names were Amry and Cooper, with their
officers and a great number of poor simple barbers with rusty
bills and pole-axes, went to the North-gate, and there took out
the said George Marsh, who came with them most humbly and meekly,
with a lock upon his feet. And as he came upon the way towards the
place of execution, some folks proffered him money, and looked
that he should have gone with a little purse in his hand, (as the
manner of felons was accustomed in that city in times past, at
their going to execution,) to the end to gather money to give unto
a priest to say trentals or masses for them after their death,
whereby they might, as they thought, be saved: but Marsh said, he
would not as then be troubled with meddling with money; but willed
some good man to take the money, if the people were disposed to
give any, and to give it unto the prisoners or poor people. So he
went all the way unto his death with his book in his hand, looking
upon the same; and many of the people said, "This man goeth not
unto his death as a thief, or as one that deserveth to die."

Now when he came to the place of execution without the city, near
unto Spittle-Boughton, one Vawdrey, being then deputy chamberlain
of Chester, showed Marsh a writing under a great seal, saying,
that it was a pardon for him if he would recant. Whereat Marsh
answered, that he would gladly accept the same (and said further
that he loved the queen); but, forasmuch as it tended to pluck him
from God, he could not receive it upon that condition. After that,
he began to speak to the people, showing the cause of his death,
and would have exhorted them to stick unto Christ. Whereupon one
of the sheriffs said, "George Marsh, we must have no sermoning
now." To whom he said, "Master, I cry you mercy:" and so kneeling
down made his prayers, and then put off his clothes unto his
shirt, and then was he chained to the post, having a number of
faggots under him, and a thing made like a firkin, with pitch and
tar in the same, over his head; and by reason the fire was
unskilfully made, and that the wind did drive the same to and fro,
he suffered great extremity in his death, which notwithstanding he
abode very patiently.
Illustration: George March burnt at the stake.


Wherein this in him is to be noted, that when he had been a long
time tormented in the fire without moving, having his flesh so
broiled and puffed up, that they which stood before him underneath
could see the chain wherewith he was fastened, and therefore
supposed no less but he had been dead; notwithstanding suddenly he
spread abroad his arms, saying, "Father of heaven, have mercy upon
me!" and so yielded his spirit into the hands of the Lord.

Upon this many of the people said, that he was a martyr, and died
marvellous patiently and godly: which thing caused the bishop
shortly after to make a sermon in the cathedral church, and
therein affirmed, that the said Marsh was a heretic, burnt like a
heretic, and was a firebrand in hell.

In recompence of this his good and charitable sermon, within short
time after, the just judgment of God appeared upon the said
bishop, recompensing him in such wise, that not long after he
turned up his heels and died, Upon what cause his death was
gendered, I have not here precisely to pronounce, because the
rumour and voice of the people is not always to be followed,
Notwithstanding, such a report went in all men's mouths, that he
died of a disgraceful disease. Whereupon, whether he died so or
no, I am not certain, neither dare lean too much upon public
speech: albeit this is certain, that when he was afterward
searched, being dead, by some of his secret friends and certain
aldermen for stopping the rumour of the people, this maidenly
priest and bishop was found not to be free from certain appearance
which declared but small virginity in him, and that the rumour was
not raised up altogether upon nought amongst the people, But of
this I will stay, and proceed no further; not because more cannot
be said, but because I will not be so uncharitable in defacing
these men, as they are cruel in condemning God's servants to
death.

This good man, George Marsh, wrote divers and sundry letters out
of prison, besides his examinations, as before ye have heard:
touching the which his examinations, this letter first he sendeth
to his friends, the copy whereof here followeth.

"Here have you, dearly beloved friends in Christ, the chief and
principal articles of Christian doctrine briefly touched, which
heretofore I have both believed, professed, and taught; and as yet
do believe, profess, and teach; and am surely purposed, by God's
grace, to continue in the same until the last day. I do want both
time and opportunity to write out at large the probations, causes,
parts, effects, and contraries or errors of these articles, which
whoso desireth to know, let them read over the common-places of
the godly learned men, Philip Melancthon and Erasmus Sarcerus,
whose judgment in these matters of religion I do chiefly follow
and lean unto. The Lord give us understanding in all things, and
deliver us from this present evil world, according to his will and
pleasure, and bring us again out of this hell of affliction, into
which it hath pleased the merciful Lord to throw us down; and
deliver us out of the mouth of the lion, and from all evil doing,
and keep us unto his everlasting and heavenly kingdom. Amen.

"Though Satan be suffered as wheat to sift us for a time, yet
faileth not our faith through Christ's aid, but that we are at all
times able and ready to confirm the faith of our weak brethren,
and always ready to give an answer to every man that asketh us a
reason of the hope that is in us; and that with meekness and
reverence, having a good conscience; that whereas they backbite us
as evil doers, they may be ashamed, forasmuch as they have falsely
accused our good conversation in Christ, I thought myself now of
late years, for the cares of this life, well settled with my
loving and faithful wife and children, and also well quieted in
the peaceable possession of that pleasant Euphrates, I do confess
it: but the Lord, who worketh all things for the best to them that
love him, would not there leave me, but did take my dear and
beloved wife from me; whose death was a painful cross to my flesh.

"Also I thought myself now of late well placed under my most
loving and most gentle Master Laurence Saunders, in the cure of
Langton, But the Lord of his great mercy would not suffer me long
there to continue (although for the small time I was in his
vineyard, I was not all an idle workman): but he hath provided me,
I perceive it, to taste of a far other cup; for by violence hath
he yet once again driven me out of that glorious Babylon, that I
should not taste too much of her wanton pleasures, but with his
most dearly beloved disciples to have my inward rejoicing in the
cross of his Son Jesus Christ; the glory of whose church, I see it
well, standeth not in the harmonious sound of bells and organs,
nor yet in the glistering of mitres and copes, neither in the
shining of gilt images and lights, (as the blind papists do judge
it,) but in continual labours and daily afflictions for his name's
sake.

"God, at this present here in England, hath his fan in his hand;
and after his great harvest, where-into these years past he hath
sent his labourers, is now sifting the corn from the chaff, and
purging his floor, and ready to gather the wheat into his garner,
and burn up the chaff with unquenchable fire.

"Take heed and beware of the leaven of the scribes and of the
Sadducees: I mean the erroneous doctrine of the papists, which
with their glosses deprave the Scriptures; for, as the apostle St,
Peter doth teach us, there shall be false teachers amongst us,
which privily shall bring in damnable sects: and saith, that many
shall follow their damnable ways, by whom the way of truth shall
be evil spoken of, and that through covetousness they shall with
feigned words make merchandise of us. And Christ earnestly warneth
us to beware of false prophets, which come to us in sheep's
clothing, but inwardly they are ravening wolves. By their fruits
you shall know them. The fruits of the prophets are their
doctrine. In this place are all we Christians taught that we
should try the preachers, and others that come under colour to set
forth true religion unto us, according to the saying of St. Paul.
Try all things, and choose that which is good. Also the evangelist
St. John saith, Believe not every spirit; but prove the spirits,
whether they be of God or not: for many false prophets, saith he,
are gone out into the world. Therefore if thou wilt know the true
prophets from the false, try their doctrine by the true
touchstone, which is the word of God: and as the godly Bereans
did, search ye the Scriptures, whether those things which be
preached unto you, be even so or not; for else, by the outward
conversation of them, ye may easily be deceived."

A letter exhortatory of George Marsh, to the faithful professors
of Langton.

"Grace be unto you, and peace be multiplied in the knowledge of
Jesus Christ our Lord, Amen.

"I thought it my duty to write unto you, my beloved in the Lord at
Langton, to stir up your minds, and to call to your remembrance
the words which have been told you before, and to exhort you, (as
that good man, and full of the Holy Ghost, Barnabas, did the
Antiochians,) that with purpose of heart ye continually cleave
unto the Lord; and that ye stand fast, and be not moved away from
the hope of the gospel, whereof, God be thanked, ye have had
plenteous preaching unto you by your late pastor Master Saunders,
and other faithful ministers of Jesus Christ, which now, when
persecution ariseth because of the word, do not fall away like
shrinking children, and forsake the truth, being ashamed of the
gospel whereof they have been preachers; but are willing and
ready, for your sakes, which are Christ's mystical body, to
forsake not only the chief and principal delights of this life (I
do mean, their native countries, friends, livings, &c.); but also
to fulfil their ministry to the utmost, that is to wit, with their
painful imprisonments and blood-sheddings, if need shall require,
to confirm and seal Christ's gospel, whereof they have been
ministers; and, as St, Paul saith, they are ready not only to be
cast into prison, but also to be killed for the name of the Lord
Jesus.

"Whether of these -- being that good salt of the earth, that is,
true ministers of God's word, by whose doctrine, being received
through faith, men are made savoury unto God, and which themselves
lose not their saltness, now when they be proved with the
boisterous storms of adversity and persecution;-- or others, being
that unsavoury salt which hath lost his saltness; that is to wit,
those ungodly ministers, which do fall from the word of God into
the dreams and traditions of antichrist: whether of these, I say,
be more to be credited and believed, let all men judge.

"Wherefore, my dearly beloved, receive the word of God with
meekness, that is grafted in you, which is able to save your
souls: and see that ye be not forgetful hearers, deceiving
yourselves with sophistry, but doers of the word; whom Christ doth
liken to a wise man, which buildeth his house on a rock; that when
the great rain descended, and the floods came and beat upon the
house, it fell not, because it was grounded upon a rock: that is
to wit, that when Satan, with all his legion of devils, with all
their subtle suggestions, and the world with all the mighty
princes thereof, with their crafty counsels, do furiously rage
against us, we faint not, but abide constant in the truth; being
grounded upon a most sure rock, which is Christ, and the doctrine
of the gospel, against which the gates of hell (that is, the power
of Satan) cannot prevail.

"And be ye followers of Christ and his apostles, and receive the
word in much affliction, as the godly Thessalonians did: for the
true followers of Christ and the apostles, be they which receive
the word of God. They only receive the word of God, which both
believe it, and also frame their lives after it, and be ready to
suffer all manner of adversity for the name of the Lord: as Christ
and all the apostles did, and as all that will live godly in
Christ Jesu must do: for there is none other way into the kingdom
of heaven, but through much tribulation. And if we suffer any
thing for the kingdom of heaven's sake, and for righteousness'
sake, we have the prophets, Christ, the apostles, and martyrs, for
an ensample to comfort us: for they did all enter into the kingdom
of heaven at the strait gate and narrow way that leadeth unto
life, which few do find. And unless we will be content to deny our
own selves, and take up the cross of Christ and follow him, we
cannot be his disciples; for if we deny to suffer with Christ and
his saints, it is an evident argument, that we shall never reign
with him.

And again, if we can find in our hearts patiently to suffer
persecutions and tribulations, it is a sure token of the righteous
judgment of God, that we are counted worthy of the kingdom of God,
for which we also suffer. It is verily, saith the apostle, a
righteous thing with God to recompense tribulation to them that
trouble us, and rest to us that be troubled: for after this life,
the godly, being delivered from their tribulations and pains,
shall have a most quiet and joyful rest; whereas the wicked and
ungodly, contrariwise, shall be tormented for evermore with
intolerable and unspeakable pains, as Christ, by the parable of
the rich glutton and wretched Lazarus, doth plainly declare and
teach. These ought we to have before our eyes always; that in the
time of adversity and persecution (whereof all that will be the
children of God shall be partakers, and wherewith it hath pleased
God to put some of us in use already) we may stand stedfast in the
Lord, and endure even unto the end, that we may be saved, For
unless we, like good warriors of Jesus Christ, will endeavour
ourselves to please him who hath chosen us to be soldiers, and
fight the good fight of faith even unto the end, we shall not
obtain that crown of righteousness, which the Lord, that is a
righteous judge, shall give to all them that love his coming.

"Let us therefore receive with meekness the word that is graffed
in us, which is able to save our souls, and ground ourselves on
the sure rock Christ. For, as the apostle saith, other foundation
can no man lay, besides that which is laid already, which is Jesus
Christ. If any man build on this foundation, gold, silver,
precious stones, timber, hay, stubble, every man's work shall
appear, for the day shall declare it, and it shall be showed in
the fire. And the fire shall try every man's work what it is, If
any man's work that he hath builded upon, abide, he shall receive
a reward: if any man's work burn, he shall suffer loss; but he
shall be safe himself, nevertheless yet as it were through fire.

"By fire here doth the apostle understand persecution and trouble;
for they which do truly preach and profess the word of God, which
is called the word of the cross, shall be railed upon and
abhorred, hated, thrust out of company, persecuted and tried in
the furnace of adversity, as gold and silver are tried in the
fire. By gold, silver, and precious stones, he understandeth them
that in the midst of persecution abide stedfast in the word. By
timber, hay, and stubble, are meant such, as in time of
persecution do fall away from the truth. And when Christ doth
purge his floor with the wind of adversity, these scatter away
from the face of the earth like light chaff, which shall be burned
with unquenchable fire, If they then which do believe, do in time
of persecution stand stedfastly in the truth, the builder (I do
mean the preacher of the word) shall receive a reward, and the
work shall be preserved and saved: but if so be that they go back
and swerve when persecution ariseth, the builder shall suffer
loss, that is to say, shall lose his labour and cost; but yet he
shall be saved, if he, being tried in the fire of persecution, do
abide fast in the faith.

"Wherefore, my beloved, give diligent heed, that ye as living
stones be builded upon that sure rock, and be made a spiritual
house and a holy priesthood, to offer up spiritual sacrifices,
acceptable unto God by Jesus Christ. For we are the true temple of
God, and the Spirit of God dwelleth in us, if so be that we
continue in the doctrine of the gospel, We are also a holy and
royal priesthood, to offer up spiritual sacrifices and oblations;
for the sacrifices of the New Testament are spiritual, and of
three manners. The first is the sacrifice of praise and
thanksgiving; which St. Paul doth call the fruits of those lips
which confess the name of God. The second is mercy towards our
neighbours, as the prophet Hosea saith, I will have mercy and not
sacrifice: read also Matthew xiv. The third is, when we make our
body a quick sacrifice, holy, and acceptable unto God; that is,
when we mortify and kill our fleshly concupiscences and carnal
lusts, and so bring our flesh, through the help of the Spirit,
under the obedience of God's holy law. This is a sacrifice to God
most acceptable, which the apostle calleth Our reasonable serving
of God. And let us be sure, that unless we do now at this present
take better heed to ourselves, and use thankfully the grace of God
offered to us by the gospel preached these years past, whereby we
are induced and brought to the knowledge of the truth; unless. I
say, we keep Christ and his holy word dwelling by faith in the
house and temple of our hearts, the same thing that Christ
threateneth unto the Jews, shall happen unto us; that is to wit,
the unclean spirit of ignorance, superstition, idolatry, and
infidelity or unbelief, the mother and head of all vices, which,
by the grace of God, was cast out of us, bringing with him seven
other spirits worse than himself, shall, to our utter destruction,
return again unto us; and so shall we be in worse case than ever
we were before. For if we, after we have escaped from the
filthiness of the world, through the knowledge of the Lord and
Saviour Jesus Christ, be yet tangled therein again, and overcome.
then is the latter end worse than the beginning; and it had been
better for us not to have known the way of righteousness, than
after we have known it, to turn from the holy commandment given to
us, For it is then happened unto us according to the true proverb,
The dog is turned to his vomit again, and the sow that was washed,
to wallowing in the mire. And thus to continue and persevere in
infidelity, and to kick against the manifest and known truth, and
so to die without repentance, and with a despair of the mercy of
God in Jesus Christ, is to sin against the Holy Ghost, which shall
not be forgiven, neither in this world, neither in the world to
come. For it is not possible, saith St, Paul, that they which were
once lighted, and have tasted of the heavenly gift, and have
tasted of the good word of God, and of the power of the world to
come; if they fall away, should be renewed again by repentance;
forasmuch as they have, as concerning themselves, crucified the
Son of God again, making a mocking of him. St. Paul's meaning in
this place is, that they that believe truly and unfeignedly God's
word, do continue and abide stedfast in the known truth.

"If any therefore fall away from Christ and his word, it is a
plain token that they were but dissembling hypocrites, for all
their fair faces outwardly, and never believed truly; as Judas,
Simon Magus, Demas, Hymeneus, Philetus, and others were, which all
fell away from the known verity, and made a mock of Christ: which
St. Paul doth call here, to crucify Christ anew, because that
they, turning to their old vomit again, did most blasphemously
tread the benefits of Christ's death and passion under their feet.
They that are such, can in no wise be renewed by repentance, for
their repentance is fleshly, as the repentance of Cain, Saul, and
Judas was; which, being without godly comfort, breedeth
desperation unto death. These are not of the number of the elect:
and, as St. John doth say, They went out from us, but they were
not of us; for if they had been of us, they would have remained
with us unto the end. Also the apostle saith in another place, If
we sin willingly, after we have received the knowledge of the
truth, there remaineth no more sacrifice for sin, but a fearful
looking for judgment and violent fire, which shall devour the
adversaries.

"They sin willingly, which of a set malice and purpose do withhold
the truth in unrighteousness and lying, kicking against the
manifest and open known truth, which although they do perfectly
know that in all the world there is none other sacrifice for sin,
but only that omni-sufficient sacrifice of Christ's death; yet,
notwithstanding, they will not commit themselves wholly unto it,
but rather despise it, allowing other sacrifices for sin, invented
by the imagination of man, (as we see by daily experience,) unto
whom, if they abide still in their wickedness and sin, remaineth a
most horrible and dreadful judgment. This is that sin unto death,
for which St, John would not that a man should pray.

"Wherefore, my beloved in Christ, let us, on whom the ends of the
world are come, take diligent heed unto ourselves, that now, in
these last and perilous times, in the which the devil is come
down, and hath great wrath because he knoweth his time is but
short, and whereof the prophets, Christ, and the apostles have so
much spoken, and given us so earnest forewarning, we withhold not
the truth in unrighteousness, believing, doing, or speaking any
thing against our knowledge and conscience, or without faith. For
if we so do, for whatsoever cause it be, it is a wilful and
obstinate infidelity, and a sin unto death: and as our Saviour
Christ saith, If ye believe not, ye shall die in your own sins.
For unless we hold fast the word of life, both believing it, and
also bringing forth fruit worthy of repentance, we shall, with the
unprofitable fig tree, which did but cumber the ground, be cut
down, and our talent taken from us, and given unto another that
shall put it to a better use: and we, through our own
unthankfulness put from the mercy of God, shall never be able to
pay our debts: that is to say, we shall altogether be lost and and
undone. For the earth that drinketh in the rain that cometh oft
upon it, and bringeth forth herbs meet for them that dress it,
receiveth blessing of God; but that ground that beareth thorns and
briers, is reproved and is nigh unto cursing, whose end is to be
burned.

"Nevertheless, dear friends, we trust to see better of you, and
things which accompany salvation, and that ye, being the good
ground, watered with the moistness of God's word, plenteously
preached among you, will with a good heart hear the word of God
and keep it, bringing forth fruit with patience. And be none of
those forgetful and hypocritish hearers, which, although they hear
the word, yet the devil cometh, and catcheth away that which was
sown in their heart; either having no root in themselves, endure
but a season, and as soon as tribulation or persecution ariseth
because of the word, by and by they are offended: or, with the
cares of this world and deceitfulness of riches, choke the word,
and so are unfruitful. Read the parable of the sower, and among
other things, note and mark, that the most part of the hearers of
God's word are but hypocrites, and hear the word without any fruit
or profit, yea, only to their greater condemnation; for only the
fourth part of the seed doth bring forth fruit. Therefore let not
us, that be ministers, or professors, and followers of God's word,
be discouraged, though that very few do give credit, and follow
the doctrine of the gospel, and be saved.

"Whosoever therefore hath ears to hear, let him hear: for
whosoever hath, to him shall be given, and he shall have
abundance; but whosoever hath not, from him shall be taken away
even that he hath: that is to say, they that have a desire of
righteousness, and of the truth, shall be more and more
illuminated of God: on the contrary part, they that do not covet
after righteousness and truth, are more hardened and blinded,
though they seem unto themselves most wise. For God doth here
follow an example of a loving father, which when he seeth that
fatherly love and correction doth not help towards his children,
useth another way. He ceaseth to be beneficial unto them, and to
minister unto them fatherly correction: he giveth them over unto
themselves, suffering them to live as they list themselves.

"But we trust to see better of you, my dearly beloved, that ye,
like very Gadarenites, for fear to lose your worldly substance or
other delights of this life, will not banish away Christ and his
gospel from among you; but that ye, with all diligence of mind,
will receive the word of God, taught you by such ministers as now,
when persecution ariseth because of the word, are not ashamed of
the testimony of our Lord Jesus, but are content to suffer
adversity with the gospel, and therein to suffer trouble as evil
doers, even unto bonds. And if ye refuse thus to do, your own
blood will be upon your own heads. And as ye have had plenteous
preaching of the gospel, more than others have had,-- so ye shall
be sure, if ye repent not and bring forth fruits worthy of
repentance, to be sorer plagued, and to receive greater vengeance
at God's hand, than others; and the kingdom of God shall be taken
from you, and be given to another nation, which will bring forth
the fruits thereof.

"Wherefore, my dearly beloved in Christ, take good heed to
yourselves, and ponder well in your minds, how fearful and
horrible a thing it is to fall into the hands of the living God.
And see that ye receive not the word of God in vain, but
continually labour in faith, and declare your faith by your good
works, which are infallible witnesses of the true justifying
faith, which is never idle, but worketh by charity. And see that
ye continually give yourselves unto all manner of good works;
amongst the which the chiefest are, to be obedient to the
magistrates, (since they are the ordinance of God, whether they be
good or evil,) unless they command idolatry and ungodliness; that
is to say, things contrary unto true religion: for, then ought we
to say with Peter, We ought more to obey God than man. But in any
wise we must beware of tumult, insurrection, rebellion, or
resistance.

"The weapon of a Christian in this matter, ought to be the sword
of the Spirit, which is God's word and prayer, coupled with
humility and due submission, and with readiness of heart, rather
to die than to do any ungodliness, Christ also doth teach us, that
all power is of God, yea, even the power of the wicked, which God
causeth oftentimes to reign for our sins and disobedience towards
him and his word. Whosoever then doth resist any power, doth
resist the ordinance of God, and so purchase to himself utter
destruction and undoing.

"We must also, by all means, be promoters of unity, peace, and
concord. We must honour and reverence princes, and all that be in
authority; and pray for them, and be diligent to set forth their
profit and commodity. Secondly, We must obey our parents, or them
that be in their rooms; and be careful for our households, that
they be provided for and fed, not only with bodily food, but much
rather with spiritual food, which is the word of God. Thirdly, We
must serve our neighbours by all means we can, remembering well
the saying of Christ, Whatsoever ye would that men should do unto
you, do ye likewise unto them: for this is the law and the
prophets, Fourthly, We must diligently exercise the necessary work
of prayer for all estates; knowing that God therefore hath so much
commanded it, and hath made so great promises unto it, and doth so
well accept it. After these works, we must learn to know the
cross, and what affection and mind we must bear towards our
adversaries and enemies, whatsoever they be, to suffer all
adversities and evils patiently, to pray for them that hurt,
persecute, and trouble us: and by thus using ourselves, we shall
obtain a hope and certainty of our vocation, that we be the elect
children of God.

"And thus I commend you, brethren, unto God and to the word of his
grace, which is able to build further, and to give you an
inheritance among all them which are sanctified; beseeching you to
help Master Saunders and me your late pastors, and all them that
be in bonds for the gospel's sake, with your prayers to God for
us, that we may be delivered from all them that believe not, and
from unreasonable and froward men; and that this our imprisonment
and affliction may be to the glory and profit of our Christian
brethren in the world; and that Christ may be magnified in our
bodies, whether it be by death or by life, Amen.
"Salute from me all the faithful brethren: and because I write not
several letters to them, let them either read or hear these my
letters. The grace of our Lord be with you all, Amen
"The twenty-eighth of June; by the unprofitable servant of
Jesus Christ, and now also his prisoner.
GEORGE MARSH.

Save yourselves from this untoward generation. Pray, pray, pray:
never more need."

Another letter of the said George Marsh, to certain of his dearly
beloved friends at Manchester in Lancashire.

"Grace be with you and peace from God the Father, and from our
Lord Jesus Christ, Amen.

"After salutations in Christ to you, with thanks for your friendly
remembrances of me, desiring and wishing unto you, not only in my
letters, but also in my daily prayers, such consolation in spirit,
and taste of heavenly treasures, that ye may thereby continually
work in faith, labour in love, persevere in hope, and be patient
in all your tribulations and persecutions, even unto the end and
glorious coming of Christ: these shall be earnestly to exhort and
beseech you in Christ, as ye have received the Lord Jesus, even so
to walk, rooted in him, and not to be afraid of any terror of your
adversaries, be they never so many and mighty, and you on the
other side never so few and weak: for the battle is the Lord's.
And as, in times past, God was with Abraham, Moses, Isaac, David,
the Maccabees, and others, and fought for them, and delivered all
their enemies into their hands, even so hath he promised to be
with us also unto the world's end, and so to assist, strengthen,
and help us, that no man shall be able to withstand us. For as I
was with Moses, so will I be with thee, saith God, and will never
leave thee, nor forsake thee. Be strong and bold; neither fear nor
dread: for the Lord thy God is with thee, whithersoever thou
goest. Now if God be on our side, who can be against us?

"In this our spiritual warfare is no man overcome, unless he
traitorously leave and forsake his Captain, either cowardly cast
away his weapons, or willingly yield himself to his enemies,
either fearfully turn his back and fly. Be strong therefore in the
Lord, dear brethren, and in the power of his might, and put on all
the armour of God, that ye may be able to stand stedfast against
the crafty assaults of the devil.

"Now what weapons ye must fight withal, learn of St. Paul; a
champion both much exercised, and also most valiant and
invincible. For we must think none other, but that the life of man
is a perpetual warfare upon earth, as the examples of all godly
men throughout all ages do declare. The valiant warrior St. Paul,
being delivered from the hands of the ungodly, and that so many
times, and also from so many extreme perils and dangers of death,
as he his own self doth witness, is fain to commit himself in the
end to the rough waters of the sea, where he was in great peril
and jeopardy of his own life: yet was God always (to the great
comfort of all that hear of it) most ready to comfort and succour
him, and gloriously delivered him out of all his troubles, so that
no man that invaded him could do him any harm; and in the end he
was compelled to say, I have finished my course; the time of my
departing is at hand; I long to be loosed, and to be with Christ,
which is best of all, most heartily desiring death.

"These things he written for our learning and comfort, and be to
us a sure obligation, that if we submit ourselves to God and his
holy word, no man shall be able to hurt us; and that he will
deliver us from all troubles, yea, from death also, until such
time as we covet and desire to die. Let us therefore run with
patience unto the battle that is set before us, and look unto
Jesus, the Captain and finisher of our faith; and after his
example, for the reward's sake that is set out unto us. patiently
bear the cross and despise the shame. For all that will live godly
in Christ Jesu, shall suffer persecution.

"Christ was no sooner baptized, and declared to the world to be
the Son of God, but Satan was, by and by, ready to tempt him;
which thing we must look for also: yea, the more we shall increase
in faith and virtuous living, the more strongly will Satan assault
us: whom we must learn, after the example of Christ, to fight
against, and overcome with the holy and sacred Scriptures, the
word of God, (which is our heavenly armour: and sword of the
Spirit. And let the fasting of Christ, while he was tempted in the
wilderness, be unto an example of sober living; not for the space
of forty days, (as the papists do fondly fancy of their own
brains,) but as long as we are in the wilderness of this wretched
life, assaulted of Satan, who, like a roaring lion, walketh about,
and ceaseth not, seeking our utter destruction.

"Neither can the servants of God at any time come and stand before
God; that is, lead a godly life, and walk innocently before God,
but Satan cometh also among them; that is, he daily accuseth,
findeth fault, vexeth, persecuteth, and troubleth the godly: for
it is the nature and property of the devil always to hurt and do
mischief, unless he be forbidden of God: for unless God doth
permit him, he can do nothing at all, not so much as enter into a
filthy hog: but we are more of price than many hogs before God, if
we cleave unto his Son by faith.

"Let us therefore, knowing Satan's deceits and rancour, walk the
more warily, and take unto us the shield of faith, wherewith we
may be able to quench and overcome all the fiery and deadly darts
of the wicked, Let us take to us the helmet of salvation, and
sword of the Spirit, which is the word of God, and learn to use
the same according to the example of our grand Captain, Christ.
Let us fast and pray continually. For this frantic kind of devils
goeth not out otherwise, as Christ doth teach us, but by faithful
prayer and fasting, which is true abstinence and soberness of
living, if we use the same according to the doctrine of the gospel
and word of God. Fasting is acceptable to God, if it be done
without hypocrisy; that is to say, if we use it to this intent,
that thereby this mortal body and disobedient carcass may be tamed
and brought under the subjection of the Spirit; and again, if we
fast to this intent, that we may spare wherewith to help and
succour our poor needy brethren.

"This fast do the true Christians use all the days of their life,
although among the common sort of people remaineth yet still that
superstitious kind of fasting, which God so earnestly reproveth by
his prophet Isaiah. For as for true chastening of the body, and
abstaining from vice, with showing mercy towards our needy
neighbours, we will neither understand nor hear of it, but still
think, with the Jews, that we do God a great pleasure when we
fast; and that we then fast when we abstain from one thing, and
fill our bellies with another. And verily in this point doth our
superstition much exceed the superstition of the Jews; for we
never read that they ever took it for a fast, to abstain from
flesh, and to eat either fish or white-meat, as they call it.

"To fasting and prayer must be joined alms, and mercy towards the
poor and needy: and that our alms may be acceptable unto God,
three things are chiefly required, First, that we give with a
cheerful and joyful heart; for the Lord loveth a cheerful giver,
Secondly, that we give liberally, putting aside all niggardship,
knowing that he that soweth little shall reap little, and he that
soweth plenteously shall reap plenteously. Let every man therefore
do according as he is able. The poorest caitiff in the world may
give as great and acceptable an alms in the sight of God, as the
richest man in the world can do. The poor widow that did offer but
two mites, which make a farthing, did highly please Christ;
insomuch that he affirmed with an oath, that she, of her penury,
had added more to the offerings of God, than all the rich men,
which of their superfluity had cast in very much. For if there be
first a willing mind, as St. Paul saith, it is accepted according
to that a man hath, and not according to that a man hath not.
Thirdly, we must give without hypocrisy and ostentation; not
seeking the praise of men, or our own glory or profit. And
although the Scriptures in some places make mention of a reward to
our alms and other good works, yet ought we not to think that we
do merit or deserve any thing; but rather we ought to acknowledge,
that God in his mere mercy rewarded thus in his own gifts. For
what hath he that giveth alms, that he hath not received? He then
that giveth up to a poor man any manner of thing, giveth not of
his own, but of those goods which he hath received of God. What
hast thou, saith the apostle, that thou hast not received? If thou
hast received it, why rejoicest thou, as though thou hadst not
received it?

"This sentence ought to be had in remembrance of all men, For if
we have nothing, but that which we have received, what can we
deserve, or what need we to dispute and reason of our own merits?
It cometh of the free gift of God, that we live, that we love God,
that we walk in his fear: where is our deserving then? We must
also in this our spiritual warfare arm ourselves with continual
prayer, a very necessary, strong, and invincible weapon, and,
after the example of Christ and all other godly men, cry heartily
unto God in faith, in all our distresses and anguishes, Let us go
boldly to the seat of grace, where we shall be sure to receive
mercy, and find grace to help in time of need: for now is pride
and persecution increased; now is the time of destruction and
wrathful displeasure.

"Wherefore, my dear brethren, be ye fervent in the law of God, and
jeopard ye your lives, if need shall so require, for the testament
of the fathers, and so shall ye receive great honour, and an
everlasting name. Remember Abraham. Was not he found faithful in
temptation, and it was reckoned unto him for righteousness?
Joseph, in time of his trouble, kept the commandment, and was made
a lord of Egypt, Phineas was so fervent for the honour of God,
that he obtained the covenant of an everlasting priesthood.
Joshua, for the fulfilling of the word of God, was made the
captain of Israel. Caleb bare record before the congregation, and
received a heritage. David also, in his merciful kindness,
obtained the throne of an everlasting kingdom. Elias, being
zealous and fervent in the law, was taken up into heaven. Ananias,
Azarias, and Misael remained stedfast in the faith, and were
delivered out of the fire. In like manner Daniel, being unguilty,
was saved from the mouth of the lions.

"And thus ye may consider throughout all ages, since the world
began, that whosoever put their trust in God were not overcome,
Fear not ye then the words of ungodly men; for their glory is but
dung and worms: to-day are they set up, and tomorrow they are
gone; for they are turned into earth, and their memorial cometh to
nought. Wherefore let us take good hearts unto us, and quit
ourselves like men in the law: for if we do the things that are
commanded us in the law of the Lord our God, we shall obtain great
honour therein.

"Beloved in Christ, let us not faint because of affliction,
wherewith God trieth all them that are sealed unto life
everlasting; for the only way into the kingdom of God is through
much tribulation. For the kingdom of heaven (as God teacheth by
his prophet Esdras) is like a city builded and set upon a broad
field, and full of all good things; but the entrance is narrow and
sudden (full of sorrow and travail, perils and labours): like as
if there were a fire at the right hand, and a deep water at the
left; and as it were one straight path between them both, so
small, that there could but one man go there. If this city now
were given to an heir, and he never went through the perilous way,
how could he receive his inheritance? Wherefore, seeing we are in
this narrow and straight way, which leadeth unto the most joyful
and pleasant city of everlasting life, let us not stagger, neither
turn back, being afraid of the dangerous and perilous way, but
follow our Captain, Jesus Christ, in the narrow and straight way;
and be afraid of nothing, no, not even of death itself: for it is
he that must lead us to our journey's end, and open us the door
unto everlasting life.

"Consider also the course of this world, how many there be, which,
for their master's sake, or for a little promotion's sake, would
adventure their lives in worldly affairs, as, commonly, in wars;
and yet is their reward but light and transitory, and ours is
unspeakable, great, and everlasting. They suffer pains to be made
lords on earth for a short season: how much more ought we to
endure like pains, yea, peradventure, much less, to be made kings
in heaven for evermore! Consider also the wicked of this world,
which, for a little pleasure's sake, or to be avenged on their
enemies, will fight with sword and weapons, and put themselves in
danger of imprisonment and hanging, So much as virtue is better
than vice, and God mightier than the devil, so much ought we to
excel them in this our spiritual battle.

"And seeing, brethren, it hath pleased God to set me, and that
most worthy minister of Christ, John Bradford, your countryman, in
the fore-front of this battle, where, for the time, is most
danger, I beseech you all, in the bowels of Christ, to help us,
and all other our fellow soldiers standing in like perilous place,
with your prayers to God for us, that we may quit ourselves like
men in the Lord, and give some example of boldness and constancy
mingled with patience in the fear of God; that we and others our
brethren, through our example, may be so encouraged and
strengthened to follow us, that ye also may leave example to your
weak brethren in the world to follow you. Amen.

"Consider what I say; the Lord give us understanding in all
things! Brethren, the time is short. It remaineth that ye use this
world as though ye used it not; for the fashion of this world
vanisheth away. See that ye love not the world, neither the things
that are in the world, but set your affection on heavenly things,
where Christ sitteth on the right hand of God. Be meek and long-
suffering; serve and edify one another with the gift that God hath
given you. Beware of strange doctrine; lay aside the old
conversation of greedy lusts, and walk in a new life. Beware of
all uncleanness, covetousness, foolish talking, false doctrine,
and drunkenness: rejoice and be thankful towards God, and submit
yourselves one to another. Cease from sin; spend no more time in
vice; be sober and apt to pray; be patient in trouble; love each
other: and let the glory of God and profit of your neighbour be
the only mark ye shoot at in all your doings. Repent ye of the
life that is past, and take better heed to your doings hereafter.
And, above all things, cleave ye fast to him, who was delivered to
death for our sins, and rose again for our justification: to whom,
with the Father and the Holy Ghost, be a:1 honour and rule for
evermore, Amen.

"Salute from me in Christ all others which love us in the faith,
and at your discretion make them partakers of these letters: and
pray ye all for me and others in bonds for the gospel, that the
same God, which by his grace hath called us from wicked papistry
unto true Christianity, and now of love proveth our patience by
persecution, will, of his mercy and favour, in the end gloriously
deriver us, either by death, or by life, to his glory. Amen.

"At Lancaster, the thirtieth of August, 1555:

by me an unprofitable servant of Christ.

GEORGE MARSH."

A letter of George Marsh to Jenkin Crampton and others.

"To his well-beloved in Christ, Jenkin Crampton, James Leiver,
Elice Fogge, Ralph Bradshaw, the wife of Richard Bradshaw, Elice
Crampton, and to every one of them, be these delivered from
Lancaster, George Marsh.

"The grace of our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Ghost, be with you all. Amen.

"After salutations in Christ, and hearty thanks for your friendly
tokens, and your other remembrances towards me, beseeching God
that ye may increase in faith, fear, and love, and all good gifts,
and grow up into a perfect man in Christ: these be earnestly to
exhort you, yea, and to beseech you in the tender mercy of Christ,
that with purpose of heart ye continually cleave unto the Lord,
and that ye worship and serve him in spirit, in the gospel of his
Son. For God will not be worshipped after the commandments and
traditions of men, neither yet by any other means appointed,
prescribed, and taught us, but by his holy word. And though all
men, for the most part, defile themselves with the wicked
traditions of men, and ordinances after the world, and not after
Christ; yet do ye, after the ensample of Toby, Daniel and his
three companions, Mattathias and his five sons, be at a point with
yourselves, that ye will not be defiled with the unclean meats of
the heathen; I do mean the filthiness of idolatry, and the very
heathenish ceremonies of the papists: but as the true worshippers,
serve ye God in spirit and verity, according to his sacred
Scriptures, which I would wish and will you above all things
continually and reverently (as both St. Paul and Christ command
you) to search and read, with the wholesome monitions of the same;
to teach, exhort, comfort, and edify one another, and your
brethren and neighbours, now in the time of this our miserable
captivity, and great famishment of souls, for want of the food of
God's word. And doubt not but that the merciful Lord (who hath
promised to be with us even unto the world's end, and that
whensoever two or three be gathered together in his name he will
be in the midst of them) will assist you, and teach you the right
meanings of the sacred Scriptures, will keep you from all errors,
and lead you into all truth, as he hath faithfully promised.

"And though ye think yourselves unable to teach, yet, at the
commandment of Christ, now in time of famine, (the hungry people,
being in the wilderness far from any towns, who if they he sent
away fasting, are sure to faint and perish by the way,) employ and
bestow those five loaves and two fishes that ye have, upon that
hungry multitude, although ye think it nothing among so many. And
he that increased the five loaves and two fishes to feed five
thousand men, besides women and children, shall also augment his
gifts in you, not only to the edifying and winning of others in
Christ, but also to an exceeding great increase of your knowledge
in God and his holy word. And fear not your adversaries, for
either according to his accustomed manner God shall blind their
eyes that they shall not spy you, either get you favour in their
sight, or else graciously deliver you out of their hands by one
means or other.

"Obey with reverence all your superiors, unless they command
idolatry or ungodliness. Make provision for your households;
chiefly that they be instructed and taught in the law of God. Love
your wives even as your own selves, and as Christ loved the
congregation. Love your children; but rate them not, lest they be
of a desperate mind: and bring them up in the nurture and
information of the Lord, and teach them even as the godly parents
of Toby the younger and Susanna did teach their children, even
from their infancy, to reverence God according to his law, and to
abstain from sin; providing that in no wise they he brought up in
idleness and wantonness, seeing that ye reckon yourselves to be
the children of God, and look for the life which God shall give to
them that never turn their belief from him. See that ye ever fear
God, and keep his commandments: and though the plague of God
chance unto you, yet remain ye stedfast in the faith and fear of
God, and thank him, and serve him in such holiness and
righteousness as are acceptable before him, all the days of your
life. Comfort yourselves in all your adversities, and stay
yourselves in him, who hath promised not to leave you as
fatherless and motherless children without any comfort, but that
he will come to you like a most gentle and merciful Lord. He will
continually stand by you in all your troubles, assisting, helping,
and succouring you at all times. I will be with you, saith he,
unto the end of the world. And cleave you fast unto him which was
incarnate, lived, wrought, taught, and died for your sins, yea,
rose again from death, and ascended into heaven for your
justification. Repent ye of the life that is past, and cease from
sin, and from henceforward live as much time as remaineth in the
flesh, riot after the lusts of men, but after the will of God. To
do good and distribute, forget not. Fast and pray busily; and as
every man hath received the gift, minister the same one to another
as good ministers of the manifold graces of God, that God in all
things may be glorified through Jesus Christ; to whom be praise
and dominion for ever, and while the world standeth. Amen.

"Yours.

GEORGE MARSH."

Another letter of George .Marsh to certain faithful brethren in
the congregation.

"The same grace and peace, dearly beloved in Christ, do I entirely
desire and wish unto you, which the apostle St. Paul wisheth to
all them, unto whom he did write and send his epistles; than which
two things no better can be wished and desired of God. Grace is,
throughout all the epistles of Paul, taken for the free mercy and
favour of God, whereby he saveth us freely without any deservings
or works of the law. In like manner peace is taken for the
quietness and tranquillity of the conscience, being thoroughly
persuaded that through the only merits of Christ's death and
blood-shedding, there is an atonement and peace made between God
and us, so that God will no more impute our sins unto us, nor yet
condemn us.

"Dearly beloved, I will not be negligent to put you always in
remembrance of things, though that you know them yourselves, and
be also established in the present truth; notwithstanding, I think
it meet, as long as I am in this tabernacle, to stir you up by
putting you in remembrance. Wherefore I beseech you, brethren, and
exhort you in the Lord Jesus, that ye increase more and more, even
as ye have received how ye ought to walk and to please God. And as
Barnabas, that good man, and full of the Holy Ghost, exhorted the
Antiochians, with purpose of heart cleave ye continually unto the
Lord. And stand fast, and be not moved from the hope of the
gospel, whereof (God be thanked) ye have had plenteous preaching
unto you these years past, by the faithful ministers of Jesus
Christ, Leiver, Pilkington, Bradford, Saunders, and others like,
which now, when persecution ariseth, because of the word, do not
fall away like shrinking children, and forsake the truth, but are
prest and ready for your sakes, which are his mystical body, to
forsake the chief and principal delights of this life; and some of
them, in giving place to the outrageous tyranny of the world, to
forsake their livings, friends, native land, and other chief
pleasures of this life, and to commit themselves to painful exile,
that, if it please God, Christ may come again out of Egypt. And
others are ready to fulfil their ministry unto the uttermost: that
is to wit, with their painful imprisonments and blood-shedding, if
need shall so require, to confirm and seal Christ's gospel,
whereof they have been ministers; and, as St. Paul saith, not only
to be cast into prison, but also to die, for the name of the Lord
Jesus.

"Be ye not therefore ashamed of the testimony of our Lord Jesus,
neither be ye ashamed of us which are his prisoners, but suffer ye
adversity with the gospel, for which word we suffer as evil-doers,
even unto bonds: but the word of God is not bound with us.
Therefore we suffer all things for the elect's sake, that they
also may obtain the salvation which is in Christ Jesu with eternal
glory. Wherefore stand ye fast in the faith, and be not moved from
the hope of the gospel, and so shall ye make us, even with joy, to
suffer for your sakes, and, as the apostle saith, to fulfil that
which is behind of the passion of Christ in our flesh, for his
body's sake, which is the congregation. St. Paul doth not here
mean, that there wanteth any thing in the passion of Christ, which
may be supplied by man: for the passion of Christ, as touching his
own person, is that most perfect and omni-sufficient sacrifice,
whereby we are all made perfect, as many as are sanctified in his
blood; but these his words ought to be understood of the elect and
chosen, in whom Christ is, and shall he persecuted, unto the
world's end. The passion of Christ then, as touching his mystical
body, which is the church, shall not be perfected till they have
all suffered, whom God hath appointed to suffer for his Son's
sake. Wherefore stablish yourselves. and be of good comfort; and
be not moved in these afflictions, knowing that we are appointed
thereunto. For, on our parts, nothing can be greater consolation
and inward joy unto us in our adversity, than to hear of your
faith and love, and that ye have a good remembrance of us always,
praying for us as we do for you, as the apostle writeth of the
Thessalonians, saying, Now are we alive, if ye stand stedfast in
the Lord. For good shepherds do always count the welfare and
prosperous estate of Christ's flock to be their own; for, while it
goeth well with the congregation, it goeth well with them also in
whatsoever affliction or adversity they be: but when they see the
church in any peril or weakness, then be they weary of their own
lives; then can they have no rest nor joy. Who is weak, saith St.
Paul, and I am not weak? who is offended, and I do not burn? But
this affection is not in them that seek their own lucre and glory.

"And, forasmuch as the life of man is a perpetual warfare upon
earth, let us run with joy unto the battle that is set before us,
and, like good warriors of Jesus Christ, please him who hath
chosen us to be soldiers; and not, like shrinking children, faint
and fall away from the truth now, in time of adversity and
tribulation, wherewith all that will live godly in Christ Jesus
must be tried, even as gold and silver is proved in the fire, and
whereof all the Scriptures have given us so much forewarning. For
God is wont, for the most part, to warn his elect and chosen, what
affliction and trouble shall happen unto them for his sake; not to
the intent to fray them thereby, but rather to prepare their minds
against the boisterous storms of persecution -- as we have a
notable example in the apostle St. Paul, unto whom God sent
Agabus, who prophesied unto him of the imprisonment and bands that
he should suffer at Jerusalem: in whom we have also a good example
of constancy and stedfastness, who, regarding nothing the tears of
his familiar friends, nor yet the peril of his own life, did
through fire and water go on still to set forth the glory of God;
and he, being delivered from the hands of his ungodly and
bloodthirsty enemies, and that so many times, is in conclusion
fain to commit himself to the rough waters of the sea, where he
was a long season in great peril and jeopardy of his own life. But
God was always (to the great comfort of all that shall hear of it)
most ready to help and succour him. First, he did send him a most
friendly and sweet company, I mean Aristarchus and Lucas, so
ruling the heart of the under-captain Julius, that he courteously
entreated him, and gave him liberty to go to his friends, and to
refresh himself; and he was beneficial unto him at all times. In
like manner was God with Joseph, and delivered him from all his
adversities, and gave him favour and wisdom in the sight of
Pharaoh king of Egypt, insomuch that he made him governor over all
Egypt, and over all his household. In like manner was he with
Jeremy and Daniel, in their great troubles, and appointed men for
them in their most troubles, to relieve, succour, and help them;
to their singular comfort. Also when Peter was in Herod's prison,
sleeping between two soldiers, bound with two chains, and the
keepers before the door keeping the prison, the same night that
Herod had intended to have brought him out unto the people the day
following, and to have put him unto death to please the Jews
withal, as a little before he had killed James the brother of John
with the sword; God sent his angel, and the chains fell off from
Peter's hands, and the iron gate opened unto him by its own
accord; and so was Peter wonderfully delivered by God. For it is
the true living God that looseth all bands, and delivereth out of
prison, and not that feigned God, St. Leonard. On that true God
did St. Peter call; unto him did he ascribe the glory of his
deliverance, saying, Now I know of a truth, that God hath sent his
angel, &c.

"These things are written for our learning, that we, through
patience and comfort of the Scriptures, might have hope. The God
of patience and comfort grant that we be like-minded one towards
another, after the ensample of Christ Jesus; that we, all agreeing
together, may with one mouth glorify God, the Father of our Lord
Jesus Christ.

"A poor prisoner for Christ.

GEORGE MARSH."

Another letter of George Marsh to Robert Langley and others.

"The grace of our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Ghost, be with you, good brother in Christ,
Robert Langley, and with all them that love the Lord Jesus
unfeignedly; Amen.

"After hearty commendations to you, with thanks for that ye did
visit me a prisoner in Christ, and unacquainted with you, to your
costs; this shall be to let you know, that ye shall receive from
me mine examination and handling at Latham the cause of mine
imprisonment, according as I promise you: and this ye shall
receive by brother, or some one of the Bradshaws of Bolton, within
this sevennight; willing you to show the same to such faithful men
about Manchester or elsewhere, as you do take to be favourers of
true religion and Christ's holy word, and then to deliver it
again. And whereas you did put me in comfort, that if I did want
any thing necessary unto this life, you with some others would he
bearers with me in this my costly and painful affliction; I give
you most hearty thanks, and rejoice greatly in the Lord, who stirs
up the hearts of others to be careful for me in this my great
necessity. I thank God, as yet I do want nothing, and intend to be
as little chargeable to others (saving my mother) as I can. If I
do want, I will be bold with you and others, to send for your
relief and help in my necessity; desiring you in the mean while to
pray for me, and all others in the bonds of Christ, that God would
perform the thing which he hath begun in us, that we may with
boldness confess Jesus Christ, and fight the good fight of faith.

"Yours.

GEORGE MARSH."

A letter of George Marsh to a certain godly friend.

"Grace be with you, and peace be multiplied in the knowledge of
God, and Jesus the Lord.

"After hearty commendations and thanks to you, not only for your
large token, but much more for your loving letters, full of
consolation to me as touching my person to you unknown; these
shall be to certify you, that I rejoice greatly in the Lord, when
I do perceive how my sweet Saviour Christ doth stir up the minds,
not only of my familiar friends in times past, but also of sundry
and divers heretofore unto me unknown and unacquainted, to bear
part with me in this my painful and costly imprisonment, sending
me things not only necessary for this present life, but also
comfortable letters; encouraging and exhorting me to continue
grounded and stablished in the faith, and not to be moved away
from the hope of the gospel, whereof, according to my small
talent, I have been a minister: and daily I call and cry unto the
Lord, in whom is my trust, and without whom I can do nothing. he
which hath begun a good work in me, would vouchsafe to go forth
with it until the day of Jesus Christ; being surely certified in
my conscience of this, that he will so do, forasmuch as he hath
given me, that not only I should believe on him, but also suffer
for his sake. The Lord strengthen me with his Holy Spirit, that I
may be one of the number of those blessed, which, enduring to the
end, shall be saved!

"And whereas you say, that my suffering of persecution with Christ
is a thing to you most comfortable, I make answer, that in all
mine adversity and necessity nothing on your behalf is greater
consolation unto me, than to hear of the faith and love of others,
and how they have good remembrance of us always, even as the
apostle reporteth by the Thessalonians, saying, Now are we alive,
if ye stand stedfast in the Lord. For my trust in the Lord is,
that this my business shall happen to the furtherance of the
gospel, and that you will be none of those forgetful and
hypocritish hearers, whereof some being but wayside hearers, the
devil cometh and taketh away the word out of their hearts, lest
they should believe and be saved, (but let prayer be made without
ceasing by the congregation unto God for them,) and, no doubt, God
will to your consolation gloriously deliver, by one means or
other, his oppressed. Only tarry ye the Lord's leisure; be strong;
let your heart be of good comfort; and wait ye still for the Lord.
He tarrieth not that will come: look for him therefore, and faint
not, and he will never fail you.

"Yours.

GEORGE MARSH."

A prayer of George Marsh, which he used daily to say.

"O Lord Jesus Christ, which art the only physician of wounded
consciences, we miserable sinners, trusting in thy gracious
goodness, do briefly open unto thee the evil tree of our heart,
with all the roots, boughs, leaves, and fruits, and with all the
crooks, knots, and knoures, all which thou knowest: for thou
thoroughly perceivest as well the inward lusts, doubtings, and
denying thy providence, as those gross outward sins which we
commit inwardly and deadly. Wherefore we beseech thee, according
to the little measure of our infirmity, although we be far unable
and unapt to pray, that thou wouldest mercifully circumcise our
stony hearts; and for these old hearts create new within us, and
replenish us with a new spirit, and water us, and moisten us with
the juice of heavenly grace, and wells of spiritual waters,
whereby the inward venom and noisome juice of the flesh may be
dried up, and custom of the old man changed; and our heart, always
bringing forth thorns and briers to be burned with fire, from
henceforth may bear spiritual fruits in righteousness and
holiness, unto life everlasting: Amen.

"Beloved, among other exercises, I do daily on my knees use this
confession of sins, willing and exhorting you to do the same, and
daily to acknowledge unfeignedly to God your unbelief,
unthankfulness, and disobedience against him. This shall ye do, if
ye will diligently consider and look yourselves, first, in the
pure glass of God's commandments, and there see your outward
filthiness and uncleanness, and so learn to vanquish the same;
that is to wit, fall in hearty displeasure against sin, and
thereby be provoked to long after Christ; for we truly are
sinners, but he is just. and the justifier of all them that
believe on him. We are poor, but he is rich in mercy toward all
them that call upon him. If we hunger and thirst for
righteousness, let us resort unto his table, for he is a most
liberal feast-maker. He will set before us his own holy body,
which is given to us to he our meat, and his precious blood, which
was shed for us and for many, for the remission of sins, to be our
drink. He biddeth, willeth, and calleth for guests, which hunger
and thirst. Come, saith he, all ye that labour and are laden, and
I will refresh you, cool and ease you, and you shall find rest
unto your souls"

$

280. WILLIAM FLOWER

The life and story of William Flower, who striking of a priest,
was apprehended, first having his hand cut off, and after martyred
for his constant standing to the truth.


William Flower otherwise named Branch -- First, concerning his
trade of life and bringing up -- he was born at Snailwell, in the
county of Cambridge, where he went to school certain years, and
then came to the abbey of Ely; where, after he had remained
awhile. he was a professed monk according to the order and rule of
the same house wherein he remained. using and bearing the habit of
a monk, and observing the rules and order of the same house. until
he came to twenty-one years of age, or thereabout: and before he
came to that age, and being a professed monk, he was made a priest
also in the same house; and there did celebrate and sing mass a
good space together. After that, by reason of a visitation, and
certain injunctions given in the same time by the authority of
King Henry the Eighth, he forsook the same house, and casting from
him the said monk's habit and religion aforesaid, took upon him
and used the habit of a secular priest, and returned to Snailwell,
where he was born; and there he did celebrate and sing mass, and
taught children their primer and accidence about half a year
together.

Then he went from thence to Lidgate in Suffolk, and there served
as a secular priest about a quarter of a year; and from thence he
then went to Stony-land, where he tarried and served as a secular
priest also, until the coming out of the Six Articles; and then he
departed from thence, and went into Gloucestershire, where, after
he had made his abode in the country awhile, at length in
Tewkesbury, according to God's holy ordinance, he married a wife,
with whom he ever after faithfully and honestly continued: and
after his marriage, he tarried in Tewkesbury about two years
together, and then from thence he went unto Bursley, where he 
tarried three-quarters of a year, and practised physic and
chirurgery; and from thence he removed to Northamptonshire, where,
under a gentleman, he taught children their primers and to write
and read, a good space. And so, departing from those parts, he
came to London; and there remained for a certain space. After
that, being desirous to see his country, he returned to Snailwell
where he was born: from thence to Braintree in Essex, then to
Coggeshall, where he taught children a space, and so came to
Lambeth beside London, where he hired a house, and placed his
wife; where he and his wife did ever since dwell together till
this time: howbeit, for the most part, he was always abroad; and
very seldom at home, except once or twice in a month, to visit and
see his wife; where he, being at home upon Easter day about ten or
eleven o'clock in the forenoon of the same day, came over the
water from Lambeth into St. Margaret's church at Westminster;
where he, finding and seeing a priest called John Cheltham
ministering and giving the sacrament of the altar to the people,
and therewith, being greatly offended in his conscience with the
priest for the same his doing, (for that he judged him not to be a
catholic minister, neither his act to be catholic and laudable
according to God's word,) did strike and wound him upon the head,
and also upon the arm and hand, with his wood-knife; the priest
having the same time in his hand a chalice, with certain
consecrated hosts therein, which were sprinkled with the blood of
the said priest. In the which so doing as indeed he did not well
nor evangelically, so afterward, being examined before Bishop
Bonner, did he no less confess his not well doing in the same;
submitting therefore himself willingly to punishment, when it
should come. Howbeit touching his belief in the sacrament, and the
popish ministration, he neither would nor did submit himself.

Whereupon the foresaid William Flower first apprehended and laid
in the Gatehouse at Westminster (where he had given two groats the
same day a little before to the prisoners, saying, he would
shortly after come to them) with as many irons as he could bear;
afterward was convented before Bonner his ordinary, April the
nineteenth, A. D. 1555, where the bishop, after he had sworn him
upon a book, (according to his ordinary manner,) ministered
articles and interrogatories to him. But before I speak of the
articles, first we have here to set forth what communication
passed betwixt him and Robert Smith (being then also there
prisoner with him in Newgate) concerning his fact done at
Westminster; the tenor and effect of which communication here
followeth.

Robert Smith.--"Friend, forasmuch as I do understand that you do
profess the gospel. and also have so done a long season, I am bold
to come unto you, and in the way of communication to demand and
learn a truth at your own mouth, of certain things by you
committed, to the astonishing not only of me, but of divers
others, that also profess the verity."

Flower.--"I praise God for his great goodness, in showing me the
light of his holy word; and I give you hearty thanks for your
visitation, intending, by God's grace, to declare all the truth
that ye shall demand lawfully of me, in all things."

Smith.--"Then I desire you to show me the truth of your deed,
committed on John Cheltham, priest in the church, as near as you
can, that I may hear from your own mouth how it was."

Flower.--"I came from my house at Lambeth over the water, and
entering into St. Margaret's church, (so called,) and there,
seeing the people falling down before a most shameful and
detestable idol, being moved with extreme zeal for my God, whom I
saw before my face dishonoured, I drew forth my hanger, and strake
the priest which ministered the same unto them: whereupon I was
immediately apprehended. And this is most true, as the act is
manifest."

Smith.--"Did ye not know the parson that ye strake, or were ye not 
zealous upon him for any evil will or hatred between you at any
time?"

Flower.--"No, verily; I never to my knowledge saw the parson
before that present, neither owed him, or any man alive, evil will
or malice; for if he had not had it, another should, if I had any
time come where the like occasion had been ministered, if God had
permitted me to do it."

Smith.--"Do ye think that thing to be well done, and after the
rule of the gospel?

Flower.--"I do confess all flesh to be subject to the power of
Almighty God, whom he maketh his ministers, to do his will and
pleasure; as in example, Moses, Aaron, Phinehas, Joshua, Zimri,
Jehu, Judith, Mattathias, with many others, not only changing
degrees, but also planting zeals to his honour, against all order
and respect of flesh and blood. For, as saith St. Paul, His works
are past finding out: by whose Spirit I have also given my flesh
at this present unto such order as it shall please the good will
of God to appoint in death, which, before the act committed, I
looked for."

Smith.--"Think you it convenient for me, or any other, to do the
like by your example?"

Flower.--"No, verily; neither do I know, if it were to do again,
whether I could do it again, or no: for I was up very early at
Paul's church (so called) upon Christ's day in the morning, to
have done it in my jealousy: but when I came in place I was no
more able to do it, than now to undo that is done; and yet now,
being compelled by the Spirit, not only to come over the water,
and to enter the church, but being in mind fully content to die
for the Lord, gave over my flesh willingly, without all fear, I
praise God. Wherefore I cannot learn you to do the like: first,
because I know not what is in you; secondly, because the rules of
the gospel command us to suffer with patience all wrongs and
injuries. Yet, nevertheless, if he make you worthy, that hath made
me zealous, ye shall not be letted, judged, nor condemned; for he
doth in his people his unspeakable works in all ages, which no man
can comprehend. I humbly beseech you to judge the best of the
Spirit, and condemn not God's doings: for I cannot express with my
mouth the great mercies that God hath showed on me in this thing,
which I repent not."

Smith.--"Are ye not assured to have death ministered unto you for
the same act committed, and even with extremity?"

Flower.--"I did, before the deed committed, adjudge my body to die
for the same: whereupon I carried about me in writing, mine
opinion of God and the Holy Scriptures; that if it had pleased God
to have given them leave to have killed my body in the church,
they might in the said writing have seen my hope, which (I praise
God) is laid up safe within my breast, notwithstanding any death
that may be ministered unto my body in this world; being
ascertained of everlasting life through Jesus Christ our Lord, and
being most heartily sorry for all mine offences committed in this
flesh, and trusting shortly, through his mercy, to cease from the
same."

Smith.--"It is no need to examine or commune with you of the hope
that ye have any further; for I perceive (God be praised) ye are
in good estate, and therefore I beseech God for his mercies spread
his wings over you; that as, for his love, you have been zealous,
even to the loss of this life, so he may give you his Holy Spirit
to conduct you out of this death into a better life, which I think
will be shortly."

Flower.--"I hunger for the same, dear friend, being fully
ascertained that they can kill but the body, which I am assured
shall receive life again everlasting, and see no more death;
entirely desiring you and all that fear the Lord, to pray with me
to Almighty God, to perform the same in me shortly."

And thus Robert Smith departed, leaving him in the dungeon, and
went again to his ward. And this, gentle reader, is the truth, as
near as the said Smith could report it. And thus much concerning
the talk between him and Robert Smith in Newgate, concerning his
fact in striking the priest. Now to return again to the matter of
his examination, where we left: we showed before how this William
Flower, after his striking the priest, first was laid in the
Gatehouse; then, being examined before Bonner, had articles
ministered against him, the copy whereof here followeth.

"First, that thou, being of a lawful age and discretion, at the
least of seventeen years of old, was professed a monk in the late
abbey of Ely, wherein, after thy profession, thou remainedst until
the age of twenty-one years, using, all the mean time, the habit
and religion of the same house, and wast reputed and taken
notoriously for such a person.

"Item, that after the premises, thou wast ordered and made priest,
according to the laudable custom of the catholic church; and
afterward thou didst execute and minister as a priest; and wast
commonly reputed, named, and taken for a priest.

"Item, that after the premises thou, forgetting God, thy
conscience, honesty, and the laudable order of the catholic
church, didst, contrary to thy profession and vow, take as unto
thy wife, one woman, commonly called Alice Pulton, in the parish
church of Tewkesbury, in the diocese of Gloucester, with whom thou
hadst mutual cohabitation as man and wife, and begattest of her
two children.

"Item, that thou, being a religious man and a priest, didst,
contrary to the order of the ecclesiastical laws, take upon thee
to practise in divers places within the diocese of London, physic
and chirurgery, when thou wast not admitted, expert, nor learned.

"Item, that upon Easter day last past, that is to wit, the
fourteenth day of this present month of April, within the parish
church of St. Margaret's at Westminster, within the county of
Middlesex and diocese of London, thou didst maliciously,
outrageously, and violently pull out thy weapon; that is to wit,
thy wood-knife or hanger. And whereas the priest and minister
there, called Sir John Cheltham, was executing his cure and
charge, especially in doing his service, and ministering the
sacrament of the altar to communicants, then didst thou wickedly
and abominably smite with thy said weapon the said priest, first
upon the head very sore; and afterwards, upon his hands or other
parts of his body, drawing blood abundantly upon him: the said
priest then holding the said sacrament in his hand, and giving no
occasion why thou shouldest so hurt him; the people being
grievously offended therewith, and the said church polluted
thereby, so that the inhabitants were compelled to repair to
another church to communicate, and to receive the said sacrament.

"Item, that by reason of the premises, thou wast and art, by the
ecclesiastical laws of the church, amongst other penalties,
excommunicate and accursed, ipso facto; and not to be companied
withal, neither in the church, nor otherwhere, but in special
cases.

"Item, that thou, concerning the verity of Christ's natural body
and blood in the sacrament of the altar, hast been by the space of
these twenty, nineteen, eighteen, seventeen, sixteen, fifteen,
fourteen, thirteen, twelve, eleven, ten, nine, eight, seven, six,
five, four, three, two, and one years, or any one of them, and yet
art at this present, of this opinion; that is to say, that in the
said sacrament of the altar, after the words of consecration,
there is not really, truly, and in very deed contained (under the
forms of bread) the very true and natural body of our Saviour
Jesus Christ.

"Item, that thou, for the hatred and disdain that thou hadst and
didst bear against the said sacrament, and the virtue thereof, and
against the said priest ministering the same, (as before,) didst
smite, wound, and hurt him in manner and form as before is
declared.

"Item, that thou, over and besides the pains due unto thee for the
doing of the cruel fact, art also, by the order of the
ecclesiastical laws of the church, and the laudable custom and
ordinance of the same, to be reputed, taken, and adjudged (as thou
art indeed) a very heretic, and to be punished by and with the
pains due for heresy, by reason of thy said heresy and damnable
opinion.

"Item, that all the premises be true and manifest, notorious and
famous; and that upon the same, and every part thereof, there was
and is, within the said parish of St. Margaret's and other places
thereabout, a public voice and fame."

The answer of William Flower, made to the articles aforesaid.

"To the first article he answereth and confesseth the same to be
true in every part thereof; except that he saith and confesseth,
that he never consented and agreed in his heart to be a monk.

"To the second article he answereth and confesseth the same to be
true in every part thereof: howbeit, he saith, that he never did,
nor yet doth, esteem the said order of priesthood, according to
the said order of the catholic church; because he was offended
therewith in his conscience.

"To the third article he answereth and confesseth, that he,
intending to live in godly matrimony, and not forgetting God, did
marry with the said Alice Pulton named in this article; wherein he
believed that he did well, and according to God's laws. Further,
confessing and believing, that all the time when he was professed
monk, and made priest, he did thereby utterly forget God: but when
he did so marry the said Alice Pulton, and in continuing with her
did beget three children, he did remember God, as he saith, and
believeth that he did then lawfully.

"To the fourth article he answereth, and believeth the same to be
true in every part thereof.

"To the fifth article he answereth and confesseth, that his
conscience being greatly offended with the said Sir John Cheltham,
priest, for ministering of the sacrament of the altar to the
people at the place and time specified in this article, he did
smite and strike the same priest with his hanger or wood-knife, as
well upon his head, as upon other parts and places of his body
which he remembereth not, whereby the blood ran out, and was shed
in the said church, as he believeth; having, as he saith, none
other cause or matter so to do, but only that his conscience was
offended and grieved; in that the same priest did so give and
minister the said sacrament to the people: which people he
believeth were greatly abashed and offended with his said fact and
doing; and were enforced and compelled to go out of the church,
and to repair to another to receive the said sacrament. And
further, being then demanded and examined, whether he did then
mind and intend to have killed the said priest, or not; he said he
would not answer thereunto. And being further examined, whether he
did well or evil in striking the said priest; he would make no
answer thereunto, as he said.

"To the sixth he answereth and saith, that whether he be so
excommunicate or accursed, as is contained in this article, he
referreth himself herein to the ecclesiastical laws.

"To the seventh he answereth and saith, that by the space of six
and twenty years now past, he hath always been, and yet is, of
this opinion touching the said sacrament of the altar, as
followeth: videlicet, that in the sacrament of the altar, after
the words of consecration, there is not really, truly, and in very
deed, contained under the form of bread, the very true and natural
body of our Saviour Jesus Christ.

"To the eighth he answereth, and believeth the same to be true in
every part thereof.

"To the ninth he answereth, and herein he referreth himself to the
said laws, custom, and ordinance specified in this article; that
is to say, the canonical laws.

"To the last he answereth and believeth, that those things before
by him confessed, be true, and those which he hath denied, be
untrue; and that the said common voice and fame hath and doth only
labour and go upon those things by him before confessed.

"By me WILLIAM FLOWER, alias BRANCH."

After this examination done, the bishop began after the best sort
of his fine divinity to instruct him, and to exhort him to return
again to the unity of his mother the catholic church, with such
reasons as he is commonly wont to use to others, promising many
fair things if he would so do, besides the remitting of what was
past. To this William Flower, answering again, thanked him for his
offer; and whereas it was in his power to kill or not to kill his
body, he stood therewith contented, let him do therein what he
thought; yet over his soul he had no such power, which being once
separated from the body, is in the hands of no man, but only of
God, either to save or spill. As concerning his opinion of the
sacrament, he said he would never go from what he had spoken, do
he with him what he would.

Then the bishop assigned him again to appear in the same place at
afternoon, betwixt three and four; in the mean time, to advise
himself of his former answers, whether he would stand to the same
his opinions or no: which if he so did, he would further proceed
against him, &c.

At afternoon the said William Flower appeared again before the
said bishop, the hour and place appointed; to whom the bishop,
sitting in his consistory, spake these words "Branch, ye were this
forenoon here before me, and made answer to certain articles; and
thereupon I respited you till now, to the intent you should
consider and weigh with yourself your state; and to remember while
you have time, both your abominable act, and also that evil
opinion which ye have conceived, touching the verity of Christ's
true natural body in the sacrament of the altar:" to whom the said
Branch answered again, and said as followeth "That which I have
said, I will stand to; and therefore I require that the law may
proceed against me." Whereupon the bishop commanded his notary
(Hayward by name) to read to him again his articles, as before:
which being read, the said William Flower, persisting in his godly
sentence, answered to all parts of the articles, as in the
forenoon before; save only that he requested the bishop,
concerning the fifth article, he might alter something his answer
therein, after this tenor and manner of words; to wit.

"And moreover confesseth and saith -- that whereas he strake the
priest on Easter day last past, in St. Margaret's church in
Westminster, he hath since that time and yet doth mislike himself
in that doing; and doth now judge and believe that the same his
act was evil and naught. Howbeit he saith and believeth, that as
for the matter and cause wherefore he so struck the said priest,
(which was for ministering of the sacrament of the altar, which he
taketh and judgeth abominable,) he did not nor doth mislike
himself at all therein. Moreover, he desireth of the said bishop
licence to be granted him, to alter and take out somewhat of the
ninth article; and in place thereof, these words to be placed; to
wit, 'Herein he referreth himself to the laws, custom, and 
ordinance specified in this article,' &c."

At this request, Bonner granted to the altering of both the
articles according as he desired, and so put in the acts.

After this, the bishop turning again to his old manner of
exhorting, went about with words (and words only) to persuade him
to submit himself to the catholic church, and to the faith
thereof. All which his persuasions notwithstanding, William still
remained in the constancy of his sentence; saying that he would
not be removed from that he had spoken, to die there-for.
Whereupon the bishop assigned him the next day (being the
twentieth day of April) to appear in the same day and place,
between the hours of eight and nine before noon; there and then to
hear the sentence pronounced, in case he would not relent, &c.


The last appearance of William Flower before Bishop Bonner.

In the which day, hour, and place, the said William Flower, as he
was appointed, was brought by his keeper belonging to the warden
of the Fleet, before Bonner, who, after his wonted manner of
persuasion going about to reduce him to his catholic church and
the unity thereof; that is, from Christ to antichrist; sometimes
with fair promises alluring, sometimes with menaces and terrors
fearing him, &c.; to this William answering, said on this wise:
"Do what ye will, I am at a point; for the heavens shall as soon
fall, as I will forsake mine opinion." &c. Whereupon the bishop,
after he had commanded these words to be registered, called for
the depositions of certain witnesses, produced for the better
information of this matter, the names of which witnesses were
these: William Jennings, John Bray, Robert Graunt, Richard Dod,
William Pampion, Robert Smalwood, the parish priest of St.
Margaret's at Westminster. The sum and effect of whose depositions
here ensueth.

"Robert Graunt of Westminster, examined upon the said answers of
William Flower, saith and deposeth, that he did hear and see the
said Flower acknowledge and recognise the said answers, and
subscribe to the same with his own hand; and also was present in
the church of St. Margaret's in Westminster, when the said William
Flower did smite and wound the priest, when (as he saith) he was
ministering the sacrament; and how this examinate among others
pressed towards him to take him, and was hurt thereby upon his
chin; and after he was taken, this examinate holp to conduct him
to the Gatehouse at Westminster.

"Richard Dod of Westminster, examined upon the said answers, saith
and deposeth, that he did hear and see the said Flower acknowledge
and recognise the said answers, and subscribe to the same with his
own hand; and also did see and was present, when the said Flower
upon Easter day last past, drew his wood-knife, and strake the
priest upon the head, hand, and arm; who, being wounded therewith,
and having a chalice with consecrated hosts therein, in his hand,
sprinkled with the said priest's blood, was holpen and rescued by
this examinate, and the said Flower carried to the Gatehouse at
Westminster, and his wood-knife taken away by this examinate.

"William Pampion, one of the churchwardens of the said parish
church of St. Margaret's in Westminster, examined upon the said
answers of the said Flower, saith and deposeth, that the same
answers be true, and in his sight were subscribed with the hand of
the said Flower. And that upon Easter day last past, about eleven
of the clock in the forenoon, in the parish church of St.
Margaret's in Westminster, among a great number of the people
ready to be houseled, the priest's back being turned toward the
said Flower, he (the said Flower) suddenly drew forth his wood-
knife, and strake Sir John Cheltham the priest both upon his head,
hand, and arm, whereby he was wounded, and bled abundantly; and
the chalice with consecrated hosts being in his hand, were
sprinked with his blood, and the people in great fear cried out
lamentably, and thought they should presently have been killed.

"Robert Smalwood of Westminster, examined upon the said answers,
saith and deposeth that he did hear and see the said Flower
acknowledge and recognise the said answers, and subscribe the same
with his own hand; and saith further, touching the striking and
wounding the priest in St. Margaret's church in Westminster upon
Easter day last, this examinate saith, he was not there when the
fact was done, but, immediately after, he came to church, and
found Sir John hurt, and wounded in the head, hand, and arm, by
the said Flower, and the people in great heaviness by reason
thereof. Also the people did report (as this examinate saith) that
Flower did the deed as the priest had the chalice in his hand,
ministering the sacrament to the people.

"William Jennings of Westminster, being examined upon the answers
of the said William Flower, saith and deposeth, by virtue of his
oath, that he did hear and see the said Flower acknowledge and
recognise the said answers, and subscribe to the same with his own
hand in the consistory place: and further deposeth, that he (upon
Easter day last past) was present in the church of St. Margaret's
in Westminster, where Flower strake the said Sir John Cheltham,
priest, first upon the head, and afterward upon his arm, two sore
strokes, whereby the said priest is like to lose his hand. Also
this jurate deposed, that the said Sir John Cheltham had a chalice
with certain consecrated hosts therein, (in his hand,) which were
sprinkled with the blood of the said priest; and after the said
Flower was apprehended by this examinate and others, they carried
him immediately to the Gatehouse in Westminster.

"John Bray, one of the churchwardens of the parish church of St.
Margaret's in Westminster, sworn and examined upon the said
answers, saith and deposeth, that he did hear and see the said
Flower acknowledge and recognise the said answers, and also
subscribe unto the same. And further deposeth of Flower's striking
the priest, in effect, as the rest of the examinates do, and that
this said jurate was present there at the deed-doing."

After the depositions of these foresaid witnesses being taken,
published, and denounced, the said bishop, speaking to William
Flower, asked him if he knew any matter or cause why his sentence
should not be read, and he to he pronounced as a heretic.
Whereunto the martyr of God answered again as followeth "I have
nothing at all to say, for I have already said unto you all that I
have to say; and that I have said, I will not go from; and
therefore do what you will." &c. Which when he had spoken, the
bishop proceeded to the sentence, condemning and excommunicating
him for a heretic, and after pronounced him also to be degraded;
and so committed him to the secular power. Upon the twenty-fourth
day of the aforesaid month of April, which was St. Mark's even, he
was brought to the place of martyrdom, which was in St. Margaret's
churchyard at Westminster, where the fact was committed: and
there, coming to the stake where he should be burned, first he
maketh his prayer to Almighty God, with a confession of his
Christian faith, in manner as followeth:

"O eternal God, most mighty and merciful Father, who hast sent
down thy Son upon the earth, to save me and all mankind, who
ascended up into heaven again, and left his blood upon the earth
behind him, for the redemption of our sins, have mercy upon me,
have mercy upon me, for thy dear Son our Saviour Jesus Christ's
sake, in whom I confess only to be all salvation and
justification, and that there is none other mean, nor way, nor
holiness, in which or by which any man can be saved in this
world.-- This is my faith, which I beseech all men here to bear
witness of."

Then he said the Lord's prayer, and so made an end.

Then Master Cholmley came to him, willing him to recant his
heresy, whereby he might do good to the people; or else he would
be damned. Flower answered as followeth: "Sir, I beseech you, for
God's sake, be contented; for that I have said, I have said: and I
have been of this faith from the beginning; and I trust to the
living God he will give me his Holy Spirit, to continue to the
end." Then he desired all the world to forgive him whom he had
offended, as he forgave all the world. This done, first his right
hand, being held up against the stake, was stricken off, his left
hand being stayed behind him. At the which striking off his hand,
certain that were present beholders of the matter, and purposely
observing the same, credibly informed us, that he in no part of
his body did once shrink at the striking thereof, but once a
little he stirred his shoulders.
Illustration: William Flower Burnt at the stake

And thus fire was set unto him, who burning therein, cried with a
loud voice, "O the Son of God, have mercy upon me! O the Son of
God, receive my soul!" three times; and so his speech being taken
from him, he spake no more, lifting up, notwithstanding, his stump
with his other arm, as long as he could. And thus endured this
constant witness and faithful servant of God the extremity of the
fire, being therein cruelly handled, by reason that to his burning
little wood was brought; so that for lack of faggots, there being
not sufficient to burn him, they were fain to strike him down into
the fire; where he lying along (which was doleful to behold) upon
the ground, his nether part was consumed in the fire, whilst his
upper part was clean without the fire, his tongue in all men's
sight still moving in his mouth.

$

281. OTHER EVENTS OF MAY 1555.

The third of May a letter was sent to George Colt and Thomas
Daniel, to make search for and apprehend John Bernard and John
Walsh, who used to repair to Sudbury, and carrying about with them
the bones of Pygot that was burned, to show them to the people,
persuading them to be constant in his religion: and upon
examination to commit them to further ordering, according to the
laws.

This day Stephen Appes was committed to the Little Ease in the
Tower, there to remain two or three days, until further
examination.

The twelfth day, Master Thomas Ross, preacher, was by the
councils' letters delivered from the Tower to the sheriff of
Norfolk, to be conveyed and delivered to the bishop of Norwich;
and he, either to reduce him to recant, or else proceed against
him according to the law.

The sixteenth, a letter was sent to the lord treasurer, signifying
what the Lord L. had done for Ross; and that order should be
given, according to his Lordship's request, for letters to the
bishops: and for Appes, whom the lieutenant of the Tower reporteth
to be mad, his Lordship, perceiving the same to be true, should
commit him to Bethlem, there to remain until their further order.

The twenty-sixth, a letter was sent to the lord treasurer, to
confer with the bishop of London, and the justices of the peace of
that county, wherein they were to be executed, that were already
condemned for religion; and, upon agreement of places, to give
order for their execution accordingly.

The twenty-eighth, a letter was sent to the lord treasurer, to
cause speedy preparation to be made of such money as was appointed
for such persons as should carry the joyful tidings of Queen
Mary's good delivery of child, to divers princes, so as they be
not compelled to stay when time shall come. The ambassadors were,
to the emperor, the lord admiral; to the French king, the Lord
Fitzwaters; to the king of Romans, Sir Henry Sidney; to the king
of Portugal, Richard Shelley; whose free passage through France
Master Doctor Wotton was willed to procure by letters, the twenty-
fourth of June.

The twenty-ninth, was a letter directed to Sir Francis Englefield,
to make search for one John D., at London, and to apprehend him,
and send him to the council; and to make search for such papers
and books as he thinketh may touch the same D., or one Benger.

$

282. JOHN CARDMAKER AND JOHN WARNE.

The burning and martyrdom of John Cardmaker and John Warne,
upholsterer, who suffered both together in Smithfield, A. D. 1555.

On the thirtieth day of May suffered together in Smithfield John
Cardmaker, otherwise called Taylor, prebendary of the church of
Wells; and John Warne, upholsterer, of the parish of St. John in
Walbrook: of whom it remaineth now particularly to entreat,
beginning first with Master Cardmaker, who, first, was an
Observant Friar before the dissolution of the abbeys; then, after,
was a married minister; and, in King Edward's time, appointed to
be a reader in Paul's, where the papists were so much aggrieved
with him for his doctrine's sake, that in his reading they cut and
mangled his gown with their knives. This Cardmaker, being
apprehended in the beginning of Queen Mary's reign, with Master
Barlow, bishop of Bath, was brought to London, and laid in prison
in the Fleet, King Edward's laws yet being in force. But after the
parliament was ended, in which the pope was again admitted as
supreme head of the church, and the bishops had also gotten power
and authority, ex officio, to exercise their tyranny, these two
were both brought before Winchester, chancellor, and others
appointed by commission, (as before is mentioned,) to examine the
faith of such as were then prisoners: and, as unto others before,
so now unto them, the chancellor offered the queen's mercy, if
they would agree, and be conformable, &c.

To this they both made such an answer, as the chancellor with his
fellow commissioners allowed them for catholic. Whether they of
weakness so answered, or he of subtlety would so understand their
answer, that he might have some forged example of a shrinking
brother to lay in the dish of the rest, which were to be examined,
it may easily be perceived by this, that to all them which
followed in examination, he objected the example of Barlow and
Cardmaker, commending their soberness, discretion, and learning.
But whatsoever their answer was, yet, notwithstanding, Barlow was
led again to the Fleet, from whence he afterward, being delivered,
did by exile constantly bear witness to the truth of Christ's
gospel. Cardmaker was conveyed to the Compter in Bread Street, the
bishop of London procuring it to be published, that he should
shortly be delivered, after that he had subscribed to
transubstantiation and certain other articles. To the same prison
where Cardmaker was, Laurence Saunders was brought (after the
sentence of excommunication and condemnation was pronounced
against him); where these two prisoners had such Christian
conference, that whatsoever the breath of the bishops blustered,
and the tickle ears of the people too lightly believed, in the end
they both showed themselves constant confessors and worthy martyrs
of Christ: as of Laurence Saunders it is already written. After
whose departure Cardmaker remained there prisoner, to be baited of
the papists, who would needs seem to have a certain hope that
Cardmaker was become theirs. Continual and great conference divers
of them had with him, with reasonings, persuadings, threatenings,
and all to none effect. To the end that their doings might appear,
he required them to put their reasons in writing, and promised by
writing to answer them.

Dr. Martin, who bare also a part in those pageants, took upon him
to be the chief doer by writing, whose long unsavoury letters and
simple reasons for transubstantiation, and such papistical trash,
this Cardmaker answered largely, learnedly, and substantially;
confuting the same, opening the falsehood of his arguments, and
delivering the sentences of the fathers (which Martin abused for
his purpose) to their true understanding; which his answers I
would had come into our hands. Thus constantly abode this man of
God all the enemies' doings, as he did also the death which he
suffered in Smithfield in London; whereof ye shall hear more anon.
But first we will survey the matter and manner of his articles
objected against him by Bishop Bonner, with his answers annexed to
the same; as consequently hereunder followeth.

"First, I Edmund, bishop of London, object against thee, Sir John
Taylor, alias Cardmaker, that thou wast and art of the city and
diocese of London, and so of the jurisdiction of me, Edmund,
bishop of London.

"Item, that thou, in times past, didst profess the rule of St.
Francis, and didst by vow promise to keep poverty, chastity, and
obedience, according to the rule of St. Francis.

"Item, that thou, in times past, didst receive all the orders of
the church then used; to wit, tam majores quam minores.

"Item, that thou, after thy said entry into religion and
profession and orders aforesaid, didst take to wife a widow, and
with her hast lived in wedlock, and didst get of her a woman
child; breaking therebythy vow and order, and also the ordinance
of the church.

"Item, that thou hast believed and taught, and so dost believe,
that in the sacrament of the altar under the visible signs there;
that is to say, under the forms of bread and wine, there is really
and truly the true and very natural body and blood of our Saviour
Jesus Christ.

"Item, that the belief of the catholic church is, that in having
the body and blood of Christ really and truly contained in the
sacrament of the altar, is to have (by the omnipotent power of
Almighty God) the body and blood of Christ there invisibly and
really present under the said sacrament; and not to make thereby a 
new God, or a new Christ, or a new body of Christ.

"Item, that it may stand well together, and so is the faith of the
catholic church; that the body of Christ is visibly and truly
ascended into heaven, and there is, in the visible form of his
humanity; and yet the same body in substance is invisibly and
truly contained in the said sacrament of the altar.

"Item, that Christ, at his last supper, taking bread into his
hands, blessing it, breaking it, giving it to his apostles, and
saying, Take, eat, this is my body, did institute a sacrament
there; willing that his body really and truly should be contained
in the said sacrament -- no substance of bread and wine there
remaining, but only the accidents thereof."

Answers of Cardmaker to the articles aforesaid.

"To the first article he answereth, and confesseth the same to be
true in every part thereof.

"To the second article he answereth and confesseth, that he, being
under age, did profess the said order and religion; and afterward,
by the authority of King Henry the Eighth, he was dispensed with
for the same religion.

"To the third he answereth, and confesseth the same to be true in
every part thereof.

"To the fourth he answereth and confesseth, the first part thereof
to be true: and to the second part of the same article he
answereth and saith, that in marriage he brake no vow, because he
was set at liberty to marry, both by the laws of this realm, and
also by the laws and ordinances of the church of the same.

"To the fifth he answereth and confesseth, that he hath believed
and taught as it is contained in this article, but he doth not now
so believe nor teach.

"To the sixth he answereth, that he doth not believe the same to
be true in any part thereof.

"To the seventh he answereth, that he doth not believe the same to
be true in any part thereof.

"To the eighth he answereth and doth believe, videlicet, that it
is true; that is to say, that Christ, taking bread at his last
supper into his hands, blessing it, breaking it, giving it to his
disciples, and saying, Take, eat, this is my body, did institute a
sacrament there. And to the other part of this article, videlicet
-- willing that his body really and truly should be contained in
the said sacrament, no  substance of bread and wine there
remaining, but only the accidents thereof -- he answereth, that he
doth not believe the same to be true.

"By me, JOHN CARDMAKER."

Master Cardmaker, calling to mind afterwards the ready cavillings
of the papists, and thinking himself not to have fully, and
according to his true meaning, answered the latter part of the
last eighth article, did, the next day after the foresaid answers,
exhibit unto the bishop in a schedule, this hereafter following.

"Whereas in my answers to your articles I deny the presence of
Christ in the sacrament, I mean not his sacramental presence, for
that I confess; but my denial is of his carnal presence in the
same. But yet further, because this word is oftentimes taken of
the holy fathers, not only for the bread and wine, but also for
the whole administration and receiving of the same, according to
Christ's institution: so I say that Christ is present spiritually
too, and in all them which worthily receive the sacrament, so that
my denial is still of the real, carnal, and corporal presence in
the sacrament, and not of the sacramental, nor spiritual
presence.-- This have I thought good to add to my former answer,
because no man should misunderstand it.

"By me, JOHN CARDMAKER."

Next to these articles of Master Cardmaker, I thought best to
infer the articles and answers likewise of John Warne, his martyr-
fellow, in manner as followeth.

"First, that thou, John Warne, being of the age of twenty-nine
years, and of the parish of St. John of Walbrook in London, hast
believed, and dost believe, firmly and stedfastly, that in the
sacrament, commonly called the sacrament of the altar, there is
not the very true and natural body of our Saviour Christ in
substance, under the forms of bread and wine.

"Item, that thou hast believed, and dost believe, that after the
words of consecration spoken by the priest, there is not (as the
Church of England doth believe and teach) the body of Christ; but
that there doth only remain the substance of material bread, as it
is before the consecration, or speaking of the words of
consecration; and that the said bread is in no wise altered or
changed.

"Item, that thou hast said and dost believe, that if the catholic
church do believe and teach, that there is in the mass, now used
in England, and in other places of Christendom, a sacrifice
wherein there is a sacrament containing the body and blood of
Christ really and truly; then that belief and faith of the church
is naught, and against God's truth and the Scripture.

"Item, that thou hast said, that whereas about a twelvemonth agone
and more, a great rough water-spaniel of thine was shorn in the
head, and had a crown like a priest's made in the same, thou didst
laugh at it and like it, though thou didst it not thyself, nor
knewest who did it.

"Item, that thou, neither this Lent last past, nor at any time
since the queen's Majesty's reign, hast come into the church, or
heard mass, or been confessed, or received the sacrament of the
altar; and hast said, that thou art not sorry that thou hast so
done, but thou art glad; because thou hast not therewith defiled
thy conscience, which otherwise thou shouldst have done.

"Upon all which articles John Warne being examined by the said
Bonner in presence of divers witnesses, the twenty-third of May,
A. D. 1555, did confess and believe the same, and subscribe
hereunto his name with his own hand.

"By me, JOHN WARNE."

Also it was objected against the said John Warne, by the bishop
aforesaid, as followeth:

"Item, That thou, John Warne, wast in time past here, in the city
of London, convented in the Guild-hall for heresy against the
sacrament of the altar, according to the order of the laws of this
realm of England in the time of King Henry the Eighth, and when
Alderman Barnes was sheriff, and the Thursday after that Anne
Askew was burnt in Smithfield; and thereupon thou wast sent a
prisoner to Newgate, to whom Edmund, bishop of London, did repair
with his chaplains, to instruct thee in the true faith of Christ,
touching the said sacrament of the altar, and to bring thee from
thy error, which was, that in the sacrament of the altar there is
not the body of Christ, nor any corporal presence of Christ's body
and blood, under the forms of bread and wine, but that in the said
sacrament there is only material bread and wine, without any
substance of Christ's body and blood at all: and because thou
wouldst not leave and forsake thy said heresy therein, but persist
and abide obstinately and wilfully therein, thou wert, according
to the said laws, condemned to death and to be burnt; and
thereupon labour being made for thee to the king and others in the
court, thou hadst a pardon of King Henry the Eighth, and so
thereby didst save thy life.

"Nevertheless, in thy heart, conscience, and mind, thou didst both
then, and also afore, believe no otherwise than at this present
thou dost believe; that is to say, that in the sacrament of the
altar there is neither the very true body or blood of Christ, nor
any other substance but the substance of material bread and wine;
and to receive the said material bread and wine, and to break it,
and to distribute it among the people, only is the true receiving
of Christ's body, and no otherwise: so that thy faith and belief
is, that in the said sacrament there is no substance of Christ's
material body and blood; but all the thing that is there, is
material bread, and the receiving thereof as afore; and that the
substance of the natural and true body of Christ, born of the
Virgin Mary, is only in heaven, and not in the sacrament of the
altar. In which thine opinion thou hast ever hitherto since
continued, and so dost continue at this present, thou confessing
all this to be true, and in witness thereof subscribing thy name
thereunto, as followeth.

"By me, JOHN WARNE."

John Warne, being examined upon the foresaid articles by the
bishop before certain witnesses, whose names were John Boswell,
John Heywood, Robert Ravens, the twenty-third of May, did answer
to the same, confessing and granting the articles and contents
thereof to be true, according as they were objected in every part;
subscribing also the same with his hand. Such strength and
fortitude God's Holy Spirit wrought in him, to stand stoutly and
confidently to the defence of the sincere doctrine of his Son.
Whereupon the bishop, exhorting him with many words to leave his
heresies, (as he called them,) and to return to the bosom of his
mother the holy church, commanded him to appear again the next
day, being the twenty-fourth of the same month: who, so doing and
answering as he did before, was willed to come thither again at
afternoon, and so he did: where and at what time, he was earnestly
exhorted by the said bishop to recant his opinions. To whom he
answered, that he would not depart from his received profession,
unless he were thereunto thoroughly persuaded by the Holy
Scriptures.

Upon which answer he was willed to come again the next day, being
the twenty-fifth of the same month, at one o'clock in the
afternoon. At which day and hour the bishop examined him again
upon all his former articles before objected, to the which he most
constantly did stick, with this further answer thereunto added "I
am persuaded," quoth he, that I am in the right opinion, and I see
no cause to repent; for all filthiness and idolatry is in the
Church of Rome."

The bishop then, seeing that notwithstanding all his fair
promises, and terrible threatenings, (whereof he used store,) he
could not any thing prevail; finished this examination with the
definitive sentence of condemnation pronounced against the said
John Warne, and so charged the sheriffs of London with him, under
whose custody he remained in the prison of Newgate, until the
thirtieth day of the same month of May. Upon the which day, being
the day appointed for their execution, John Card-maker, with the
said John Warne, were brought by the sheriffs to the place where
they should suffer: who, being come to the stake, first the
sheriffs called Cardmaker aside, and talked with him secretly, so
long, that in the mean time Warne had made his prayers, was
chained to the stake, and had wood and reed set about him, so that
nothing wanted but the firing; but still abode Cardmaker talking
with the sheriffs.

The people, which before had heard that Cardmaker would recant, on
beholding this manner of doing, were in a marvellous dump and
sadness, thinking indeed that Cardmaker should now recant at the
burning of Warne. At length Cardmaker departed from the sheriffs,
and came towards the stake, and, in his garments as he was,
kneeled down and made a long prayer in silence to himself: yet the
people confirmed themselves in their fantasy of his recanting,
seeing him in his garments, praying secretly, and no semblance of
any burning.

His prayers being ended, he rose up, put off his clothes unto his
shirt, went with bold courage to the stake, and kissed it sweetly:
he took Warne by the hand, and comforted him heartily; and so gave
himself to be also bound to the stake most gladly. The people
seeing this so suddenly done, contrary to their fearful
expectation, as men delivered out of a great doubt, cried out for
joy, (with so great a shout as hath not lightly been heard a
greater,) saying, "God be praised; the Lord strengthen thee,
Cardmaker; the Lord Jesus receive thy spirit!" And this continued
while the executioner put fire to them, and they both passed
through the fire to the blessed rest and peace among God's holy
saints and martyrs, to enjoy the crown of triumph and victory
prepared for the elect soldiers and warriors of Christ Jesus in
his blessed kingdom. To whom be glory and majesty for ever. Amen.

The confession of the faith of John Warne, citizen of London,
which he wrote the day before he was burned, the thirtieth day of
May, A. D. 1555.

"'I believe in God the Father Almighty, and Maker of heaven and
earth.'

"A Father, because he is the Father of our Lord Jesus Christ, who
is the everlasting Word, whom before all worlds he hath begotten 
of himself, which Word was made flesh, and therein also manifested
to be his Son; in whom he hath adopted us to be his children, the
inheritors of his kingdom -- and therefore he is our Father: an
Almighty God, because he hath of nothing created all things
visible and invisible, both in heaven and in earth, even all
creatures contained therein, and governeth them.

"'And in Jesus Christ his only Son our Lord.'

"The eternal Word, perfect God with his Father, of equal power in
all things, of the same substance, of like glory, by whom all
things were made, and have life, and without whom nothing liveth:
he was made also perfect man; and so, being very God and very man
in one person, is the only Saviour, Redeemer, and Ransomer of them
which were lost in Adam our forefather. He is the only mean of our
deliverance, the hope of our health, the surety of our salvation.

"'Which was conceived by the Holy Ghost, born of the Virgin Mary.'

"According to the Father's most merciful promise, this eternal Son
of God, forsaking the heavenly glory, humbled himself to take
flesh of a virgin, according to the Scriptures, uniting the
substance of the Godhead to the substance of the manhood, which he
took of the substance of that blessed Virgin Mary in one person,
to become therein the very Messiah, the anointed King and Priest,
for ever appointed to pacify the Father's wrath, which was justly
gone out against us all for our sin.

"'Suffered under Pontius Pilate, was crucified, dead, and buried,
and descended into hell.'

"He was arraigned before Pontius Pilate the ruler of Jewry; and so
unjustly accused of many crimes, that the ruler judged him
innocent, and sought means to deliver him; but, contrary to known
justice, he did let go Barabbas, which had deserved death, and
delivered Christ to be crucified, who deserved no death: which
doth declare unto us manifestly, that he suffered for our sins,
and was buffeted for our offences, as the prophets do witness;
thereby to have it manifested to all men, that he is that Lamb of
God that taketh away the sins of the world. Therefore, suffering
for our sins, he received and did bear our deserved condemnation,
the pains of death, the taste of abjection, the very terror of
hell; yielding his spirit to his Father, his body to be buried in
earth.

"'The third day he rose again from death to life.'

"To make full and perfect the whole work of our redemption and
justification, the same crucified body which was laid in the
grave, was raised up again the third day from death, by the power
of his Father, and glory of his Godhead: he became the first-
fruits of the resurrection, and got the victory of death, that all
by him might be raised up from death. Through whom all true
penitent sinners may now boldly come unto the Father, and have
remission of their sins.

"He ascended into heaven, and sitteth on the right hand of God the
Father Almighty.'

After that in his death and resurrection he had conquered sin,
death, and the devil, and had been conversant forty days in the
earth, being seen of the apostles and more than five hundred
brethren at once, in the same body in which he wrought the work of
our salvation, he ascended into heaven with eternal triumph, for
the victory over death, sin, hell; leaving the passage open, by
which all true believers may and shall enter into his kingdom,
where he now sitteth at his Father's right hand; that is to say,
in power and glory equal, in majesty co-eternal.

"'From thence he shall come to judge the quick and the dead.'

"He shall appear again in great glory to receive his elect unto
himself, and to put his enemies under his feet; changing all
living men in a moment, and raising up all that be dead, that all
may be brought to his judgment. In this shall he give each man
according to his deeds. They which have followed him in
regeneration, which have their sins washed away in his blood, and
are clothed with his righteousness, shall receive the everlasting
kingdom, and reign with him for ever; and they which, after the
race of the corrupt generation of Adam, have followed flesh and
blood, shall receive everlasting damnation with the devil and his
angels.

"'I believe in the Holy Ghost.'

"I do believe that the Holy Ghost is God, the third person in
Trinity, in unity of the Godhead equal with the Father and the
Son, given through Christ to inhabit our spirits, by which we are
made to feel and understand the great power, virtue, and loving-
kindness of Christ our Lord. For he illuminateth, quickeneth, and
certifieth our spirit, that by him we are sealed up unto the day
of redemption; by whom we are regenerate and made new creatures,
so that by him and through him we do receive all the abundant
goodness promised us in Jesus Christ.

"The holy catholic church.'

"This is a holy number of Adam's posterity, elected, gathered,
washed, and purified by the blood of the Lamb from the beginning
of the world; and is dispersed through the same by the tyranny of
Gog and Magog; that is to say, the Turk and his tyranny, and
antichrist, otherwise named the bishop of Rome, and his angels, as
this day also doth teach.

"'The communion of saints.'

"Which most holy congregation, (being, as Paul teacheth, builded
upon the foundation of the apostles and prophets, Christ being the
head corner-stone,) though it be by the tyranny of Satan and his
ministers persecuted, some by imprisonment, some by death, and
some by other afflictions and painful torments; yet doth it remain
in one perfect unity, both in faith and fellowship: which unity is
knit in an unspeakable knot, as well of them which are departed
from this mortal life, as of them which now be living, and
hereafter shall be in the same, and so shall continue until they
all do meet in the kingdom, where the head Jesus Christ, with all
these his holy members, (of which number through Christ I
assuredly believe that I am one,) shall be fully complete, knit,
and u ited together for evermore.

"'The forgiveness of sins.'

"I do believe that my sins, and all their sins which do rightly
believe the Holy Scripture, are forgiven only through Jesus
Christ, of whom only I do profess that I have my whole and full
salvation and redemption; which, St. Paul saith, cometh not
through our works and deservings, but freely by grace, lest any
should boast himself. Through the blood of his cross all things in
heaven and earth are reconciled, and set at peace with the Father;
without him no heavenly life is given, nor sin forgiven.

"'The resurrection of the body.'

"I do believe, that by the same my Saviour Christ, I and all men
shall rise again from death; for he, as St. Paul saith, is risen
again from the dead, and is become the first-fruits of them which
sleep. For by a man came death, and by a man cometh the
resurrection from death. This man is Christ, through the power of
whose resurrection I believe that we all shall rise again in these
our bodies; the elect clothed with immortality, to live with
Christ for ever: the reprobate also shall rise immortal, to live
with the devil and his angels in death everlasting.

"'And the life everlasting.'

"Through the same Jesus, and by none other, I am sure to have life
everlasting. He only is the way and entrance into the kingdom of
heaven: For so God loved the world, that he did give his only Son
Jesus Christ, to the end that so many as do believe in him, might
have everlasting life. The which I am sure to possess, so soon as
I am dissolved, and departed out of this tabernacle; and in the
last day shall both body and soul possess the same for ever, to
the which God grant all men to come.

"I believe that the sacraments, that is to say, of baptism and of
the Lord's supper, are seals of God's most merciful promises
towards mankind. In baptism, as by the outward creature of water I
am washed from the filthiness which hangeth on my flesh; so do I
assuredly believe, that I am, by Christ's blood, washed clean from
my sins, through which I have sure confidence of my certain
salvation. In the partaking of the Lord's supper, as I receive the
substance of bread and wine, (the nature of which is to strengthen
the body,) so do I, by faith, receive the redemption wrought in
Christ's body broken on the cross, life by his death, resurrection
by his resurrection; and in sum, all that ever Christ in his body
suffered for my salvation, to the strengthening of my faith in the
same. And I believe, that God hath appointed the eating and
drinking of the creatures of bread and wine in his holy supper,
according to his word, to move and to stir up my mind to believe
these articles above written.

"This is my faith; this do I believe; and I am content by God's
grace to confirm and seal the truth of the same with my blood.

"By me, JOHN WARNE."

A letter of John Cardmaker to a certain friend of his.

"The peace of God be with you:-- You shall right well perceive
that I am not gone back, as some men do report me, but as ready to
give my life, as any of my brethren that are gone before me;
although by a policy I have a little prolonged it, and that for
the best, as already it appeareth unto me, and shall shortly 
appear unto all. That day that I recant any point of doctrine, I
shall suffer twenty kinds of death, the Lord being mine
assistance; as I doubt not but he will. Commend me to my friend,
and tell him no less. This the Lord strengthen you, me, and all
his elect. My riches and poverty is as it was wont to be, and I
have learned to rejoice in poverty as well as in riches, for that
count I now to be very riches. Thus fare ye well in Christ. Salute
all my brethren in my name. I have conferred with some of my
adversaries, learned men, and I find that they be but sophists and
shadows."

A note concerning Master Cardmaker, and one Beard, a promoter.

Master Cardmaker being condemned, and in Newgate, one Beard, a
promoter, came to him two or three days before he was burned, and
said thus unto him:

Beard.--"Sir, I am sent unto you by the council, to know whether
ye will recant or no?"

Cardmaker.--"From which council are ye come? I think ye are not
come, nor yet sent, from the queen's council, but rather from the
commissioners, unto whom (as I suppose) ye belong. And whereas ye
would know, whether I will recant or no, thus I pray you report of
me to those who ye said sent you. I know you are a tailor by your
occupation, and have endeavoured yourself to be a cunning workman,
and thereby to get your living: so I have been a preacher these
twenty years, and ever since that God, by his great mercy, hath
opened mine eyes to see his eternal truth, I have, by his grace,
endeavoured myself to call upon him, to give me the true
understanding of his holy word; and I thank him for his great
mercy. I hope I have discharged my conscience in the setting forth
of the same, to that little talent that I have received."

Beard.--"Yea, sir; but what say you to the blessed sacrament of
the altar?"

Cardmaker.--"I say, (and mark it well,) that Christ, the night
before his bitter passion, ordained the holy and blessed
communion, and hath given commandment, that his death should be
preached before the receiving thereof; in remembrance of his body
broken, and his precious blood shed, for the forgiveness of our
sins, to as many as faithfully believe and trust in him."

And furthermore, to conclude the matter briefly with him, he asked
of him, Whether the sacrament he spake of, had a beginning or no?
Whereunto when he had granted and affirmed the same to be, then
Master Cardmaker again thus inferred thereupon:

"If the sacrament," said he, "as you confess, have a beginning and
an ending, then it cannot be God; for God hath no beginning nor
ending" and so willing him well to note the same, he departed from
him.

$

283. OTHER EVENTS OF JUNE, 1555.

The fifth day of June, [there were letters sent to] Master
Secretary Bourne, the master of the Rolls, Sir Francis Englefield,
Sir Richard Read, and Dr. Hughes, authorizing them, or two or
three of them at the least, to proceed to examination of Benger,
Cary, D***, and Field, upon such further points as they shall
gather out of their former confessions, touching their lewd and
vain practices of calculating or conjuring, presently sent unto
them with the said letters.

The seventh day of June there was another letter to Sir John
Tregonwell; willing him to join in commission with the said Lord
North, and others above named, about the examination of the said
parties and others for conjuring and witcheraft. And the twenty-
ninth of August, Cary and D*** were set at liberty upon bonds for
their good appearing until Christmas after.

The twelfth day of June a letter was sent to the lord treasurer,
to cause writs to be made to the sheriff of Sussex, for the
burning and executing of Derike, a brewer, at Lewes, and other
two, the one at Stenning, the other at Chichester.

The twenty-third of June a letter was sent to Bonner, to examine a
report given to the council of four parishes within the soke of
Essex, that should still use the English service; and to punish
the offenders, if any such be.

$

284. JOHN ARDELEY AND JOHN SIMSON.

The story of John Ardeley and John Simson, martyrs, of the parish
of Wigborough the Great, in Essex.

 WITH Master Cardmaker andcJohn Warne, upon the same day, and in
the same company, and for the same cause, were also condemned John
Ardeley and John Simson; which was the twenty-fifth day of May.
But before we come to the story of them, first here is to be noted
the copy of the king and queen's letter, directed from the court
the same day, and sent by a post early in the morning to the
bishop, in tenor and form as followeth.

"To the right reverend father in God, our right trusty and well-
beloved, the bishop of London.

"Right reverend father in God, right trusty and well-beloved, we
greet you well. And whereas of late we addressed our letters to
the justices of peace within every of the counties of this our
realm, whereby, amongst other instructions given them for the good
order and quiet government of the country round about them, they
are willed to have a special regard unto such disordered persons
as (forgetting their duties towards God and us) do lean to any
erroneous and heretical opinions, refusing to show themselves
conformable to the catholic religion of Christ's church; wherein
if they cannot by good admonitions and fair means reform them,
they are willed to deliver them to the ordinary, to be by him
charitably travailed withal, and removed (if it may be) from their
naughty opinions; or else, if they continue obstinate, to be
ordered according to the laws provided in that behalf:
understanding now, to our no little marvel, that divers of the
said disordered persons, being by the justices of peace, for their
contempt and obstinacy, brought to the ordinaries to be used as is
aforesaid, are either refused to be received at their hands, or,
if they be received, are neither so travailed with as Christian
charity requireth, nor yet proceeded withal according to the order
of justice, but are suffered to continue in their errors, to the
dishonour of Almighty God, and dangerous example of others; like
as we find this matter very strange, so we have thought convenient
both to signify this our knowledge, and therewith also to admonish
you to have in this behalf such regard henceforth to the office of
a good pastor and bishop, as when any such offenders shall be by
the said officers or justices of peace brought unto you, you to
use your good wisdom and discretion in procuring to remove them 
from their errors, if it may be; or else in proceeding against
them (if they shall continue obstinate) according to the order of
the laws; so as through your good furtherance, both God's glory
may be better advanced, and the commonwealth more quietly
governed.

"Given under our signet, at our honour of Hampton Court, the
twenty-fourth of May, the first and second years of our reigns."

This letter thus coming from the court to the bishop, made him the
more earnest and hasty to the condemnation, as well of others, as
of these men, of whom now we have presently to entreat, of John
Simson, I mean, and John Ardeley; which being both of one country,
and of one town together, and of one trade, that is, being both
husbandmen in the town of Wigborough in Essex, and also almost
both of one age, save that Simson was of the age of thirty-four,
the other of thirty, were brought up both together by the under-
sheriff of Essex, to Bonner, bishop of London, upon the accusation
(as in that time it was called) of heresy.

As touching the order and manner of their examinations before the
bishop; as the articles ministered against them were much like, so
their answers again unto the same were not much discrepant in
manner and form; as out of the bishop's own registers here
followeth expressed.

"I. First, That thou John Simson, [or John Ardeley,] husbandman,
of the age of thirty-four years or thereabout, wast and art of the
parish of Great Wigborough, within the diocese of London; and thou
hast not believed, nor dost believe, that there is here in earth
one catholic and universal whole church, which doth hold and
believe all the faith and religion of Christ, and all the
necessary articles and sacraments of the same.

"II. Item, That thou hast not believed, nor dost believe, that
thou art necessarily bounden, under the pain of damnation of thy
soul, to give full faith and credence unto the said catholic and
universal church, and to the religion of the same, in all
necessary points of the said faith and religion, without wavering
or doubting in the said faith or religion, or in any part thereof.

"III. Item, That thou hast not believed, nor dost believe, that
that faith and religion, which both the Church of Rome, Italy,
Spain, England, France, Ireland, Scotland, and all other churches
in Europe, being true members and parts of the said catholic and
universal church, do believe and teach, is both agreeing with the
said catholic and universal church, and the faith and religion of
Christ, and also is the very true faith and religion which all
Christian people ought to believe, observe, follow, and keep; but,
contrariwise, thou hast believed, and dost believe, that that
faith and religion, which the said Church of Rome, and all the
other churches aforesaid, have heretofore believed, and do now
believe, is false, erroneous, and naught, and in no wise ought to
be believed, observed, kept, and followed of any Christian man.

"IV. Item, That albeit it be true, that in the sacrament of the
altar there is in substance the very body and blood of Christ
under the forms of bread and wine, and albeit that it be so
believed, taught, and preached undoubtedly in the said Church of
Rome, and all other the churches aforesaid, yet thou hast not so
believed, nor dost so believe; but, contrariwise, thou hast and
dost believe firmly and stedfastly, that there is not in the said
sacrament of the altar, under the said forms of bread and wine,
the very substance of Christ's body and blood, but that there is
only the substance of material and common bread and wine, with the
forms thereof; and that the said material and common bread and
wine are only the signs and tokens of Christ's body and blood, and
by faith to he received, only for a remembrance of Christ's
passion and death, without any such substance of Christ's body and
blood at all.

"V. Item, That thou hast believed and taught, and thou hast openly
spoken, and to thy power maintained and defended, and so dost
believe, think, maintain, and defend, that the very true receiving
and eating of Christ's body and blood, is only to take material
and common bread, and to break it, and to distribute it amongst
the people; remembering thereby the passion and death of Christ
only.

"VI. Item, That thou hast likewise believed, taught, and spoken,
that the mass now used in this realm of England, and other the
churches aforesaid, is abominable and naught, and full of
idolatry, and is of the ordinance of the pope, and not of the
institution of Christ, and hath no goodness in it, saving the
Gloria in excelsis, and the Epistle and the Gospel; and that
therefore thou hast not, nor wilt not, come to be present at the
mass, nor receive the sacrament of the altar, or any other
sacrament of the church, as they are now used in this realm of
England, and other the churches aforesaid.

"VII. Item, That thou hast in times past believed precisely, and
obstinately affirmed and said, and so lost now believe and think,
that auricular confession is not needful to be made unto the
priest, but it is a thing superfluous and vain, and ought only to
be made to God, and to none other person: and likewise thou hast
condemned as superfluous, vain, and unprofitable, all the
ceremonies of the church, and the service of the same, and hast
said, that no service in the church ought to be said but in the
English tongue; and if it be otherwise said, it is unlawful and
naught."

The answers of John Simson, and also of John Ardeley, to the
foresaid articles.

"To the first, they believe, that here in earth there is one
catholic and universal holy church, which doth hold and believe as
is contained in the first article; and that this church is
dispersed and scattered abroad throughout the whole world.

"To the second, they believe, that they be bound to give faith and
credence unto it, as is contained in the second article.

"To the third, as concerning the faith and religion of the Church
of Rome, of Italy, Spain, France, Ireland, Scotland, and other
churches in Europe, they say, they have nothing to do with that
faith and religion: but as concerning the faith and religion of
England, that if the said Church of England be ruled and governed
by the Word of Life, then the Church of England hath the faith and
religion of the catholic church, and not otherwise; and do say
also, that if the Church of England were ruled by the Word of
Life, it would not go about to condemn them and others of this
heresy.

"To the fourth they answer, that in the sacrament, commonly called
the sacrament of the altar, there is very bread and very wine, not
altered or changed in substance in any wise; and that he that
receiveth the said bread and wine, doth spiritually and by faith
only receive the body and blood of Christ; but not the very
natural body and blood of Christ in substance under the forms of
bread and wine.

"To the fifth they say, they have answered, answering to the said
fourth article, and yet nevertheless they say, that they have
believed, and do believe, that in the sacrament of the altar there
is not the very substance of Christ's body and blood, but only the
substance of the natural bread and wine.

"To the sixth they say, that they believe, that the mass is of the
pope, and not of Christ; and therefore it is not good, nor having
in it any goodness, saving the Gloria in excelsis, the Epistle and
Gospel, the Creed, and the Pater-noster; and for this cause they
say they have not, nor will not, come and hear mass.

"To the seventh, John Ardeley answereth and saith, that he
believeth the contents of the same to be true; but John Simson
doth answer, that he is not as yet fully resolved with himself,
what answer to make thereunto; and further, that as touching the
common and daily service said and used in the church, he saith,
that he never said, that service in the church ought to be said
but in the English tongue, nor yet he never said, that if it be
otherwise said and used than in English, it is unlawful and
naught.

"JOHN ARDELEY and JOHN SIMSON."

Thus these articles being to them objected, and their answers made
unto the same, as before, the bishop, according to the old trade
of his consistory court, respited them to the afternoon, bidding
them to make their appearance the said day and place, between the
hours of two and three. At what time the said bishop, repeating
again the said articles unto them, and beginning with John
Ardeley, did urge and solicitate him, according to his manner of
words, to recant.

To whom John Ardeley again, constantly standing to his professed
religion, gave answer in words as followeth "My Lord," quoth he,
"neither you, nor any other of your religion, is of the catholic
church; for you be of a false faith: and I doubt not but you shall
be deceived at length, bear as good a face as ye can. Ye will shed
the innocent blood, and you have killed many, and yet go about to
kill more." &c.

And added further, saying, "If every hair of my head were a man, I
would suffer death in the opinion and faith that I am now in."
These with many other words he spake. Then the bishop yet demanded
if he would relinquish his erroneous opinions, (as he called
them,) and be reduced again to the unity of the church. He
answered as followeth, "No! God foreshield that I should so do,
for then I should lose my soul."

After this, the said bishop, asking John Ardeley (after his formal
manner) if he knew any cause why he should not have sentence
condemnatory against him, so read the condemnation; as he also did
against John Simson, standing likewise in the same cause and
constancy with John Ardeley: which was done the twenty-fifth day
of May. And so were they both committed to the secular power,
(that is, to the hands of the sheriffs,) to be conveyed to the
place where they should be executed. But before I come to their
execution, here is not to be passed a thing not unworthy the
looking upon, which happened in the closing up the examination of
these two innocent martyrs of God, which is this:

At the time of the examination of this Simson and John Ardeley
aforesaid, there was assembled such a great multitude of people,
that because the consistory was not able to hold them, they were
fain to stand in the church, near about the said consistory,
waiting to see the prisoners when they should depart. It happened
in the mean time, that the bishop, being set in a heat with the
stout and bold answers of the said two prisoners, (especially of
John Simson,) burst out in his loud and angry voice, and said,
"Have him away! have him away!"

Now the people in the church, hearing these words, and thinking 
(because the day was far spent) that the prisoners had their
judgment, they, being desirous to see the prisoners had to
Newgate, severed themselves, one running one way, another another
way, which caused such a noise in the church, that they in the
consistory were all amazed, and marvelled what it should mean:
wherefore the bishop also, being somewhat afraid of this sudden
stir, asked what there was to do. The standers-by answering said,
that there was like to be some tumult; for they were together by
the ears.

When the bishop heard this, by and by his heart was in his heels,
and leaving his seat, he with the rest of the court betook them to
their legs, hastening with all speed possible to recover the door
that went into the bishop's house: but the rest, being somewhat
lighter of foot than my Lord, did sooner recover the door, and
thronging hastily to get in, kept the bishop still out, and cried,
"Save my Lord! save my Lord!" but meaning yet first to save
themselves, if any danger should come; whereby they gave the
standers-by good matter to laugh at; resembling in some part a
spectacle not much unlike to the old stagers at Oxford, worse
feared than hurt, when the church there was noised to be set on
fire, whereof ye may read before. But of this matter enough.

Now John Simson and John Ardeley being delivered (as is aforesaid)
to the sheriffs, were shortly after sent down from London to
Essex, where both they in one day (which was about the tenth of
June) were put to death, albeit in several places; for John Simson
suffered at Rochford; John Ardeley the same day was had to
Rayleigh, where he finished his martyrdom most quietly in the
quarrel of Christ's gospel.

A note of John Ardeley.

For the better consideration of the rigorous cruelty of these
catholic days, this is furthermore not unworthy of all men to be
noted and known to all posterity, concerning the examinations of
this Ardeley and his company, how that they, being brought before
the commissioners, were by them greatly charged of stubbornness
and vain-glory. Unto whom they answered in defence of their own
simplicity, that they were content willingly to yield to the queen
all their goods and lands, so that they might be suffered to live
under her, in keeping their conscience free from all idolatry and
papistical religion. Yet this would not be granted, although they
had offered all to their heart-blood; so greedy and so thirsty be
these persecutors of Christian blood. The Lord give them
repentance if it be his will, and keep from them the just reward
of such cruel dealing! Amen.

$

285. JOHN TOOLEY

The ridiculous handling and proceeding of Bishop Bonner and his
mates against John Tooley, first suspected and condemned after his
death, and then digged out of his grave, and given to the secular
power, and so burned for a heretic.

About the same time of the burning of these two aforesaid, in the
beginning of the said month of June, fell out a solemn process,
and much ado was made about the pope's spiritually against John
Tooley, in a case of heresy. The story is this: There was about
the time that the Spaniards began first to keep a stir in England,
one John Tooley, a citizen and poulterer in London, who conspired
with certain other of his society, to rob a Spaniard at St.
James's: and although the deed were heinous and wicked of itself,
yet was it aggravated and made greater than it was by others,
being committed against such a person, and against such a country,
which both the queen and her whole court did highly favour. The
robbery being known, and brought into judgment, this Tooley was
found guilty, and judged to be hanged, whereas notwithstanding in
this realm there are many more thefts committed than thieves
executed.

The foresaid Tooley being led to the gallows, (which stood fast by
Charing Cross,) a little before he died, standing upon the cart,
read a certain prayer in a printed book, and two other prayers
written in two several papers: who then, having the halter about
his neck, desired the people there present to pray for him, and to
bear him witness that he died a true Christian man, and that he
trusted to be saved only by the merits of Christ's passion, and
shedding of his precious blood; and not by any masses or trentals,
images or saints, which were (as he said) mere idolatry and
superstition, and devised by the bishop of Rome: and as the same
Tooley, and two other his fellows which were there hanged with
him, did steal and rob for covetousness, so the bishop of Rome did
sell his masses and trentals, with such other paltry, for
covetousness; and there being in a great anger (as appeared)
against the bishop of Rome, spake with a loud voice these words
following "From the tyranny of the bishop of Rome, and all his
detestable enormities; from false doctrine and heresy, and from
the contempt of thy word and commandment, good Lord, deliver us!"

And then adding further to the same, he spake unto the people,--
"All you that be true Christian men, say with me, Amen." And
immediately thereupon three hundred persons and more, to the
judgment and estimation of those that were there present, answered
and said, "Amen," three times together at the least.

After this it happened, that when Tooley had read the bill the
first time, it fell from him, and a certain young man (who was
thought to be a prentice) stooped down and took up the bill, and
climbed up by the cart, and delivered it unto Tooley again, which
he again did read to the people. That done, he delivered unto one
of the marshal's officers the book aforesaid, and willed him to
deliver it unto one Haukes, saving, that it was his book.
Furthermore, he delivered one of the prayers, written in a paper,
to one Robert Bromley, sergeant, who desired to have it of him.
Upon the top of which bill was written a line, containing these
words, "Beware of Antichrist;" and subscribed underneath, "Per me
Thomam Harold, prisoner in the Marshalsea, enemy to antichrist."
For the bill aforesaid, Robert Bromley was brought afterward coram
nobis; and was fain to ask pardon of the bishop, and to detest all
the words of Tooley, and glad so to escape.

Thus while Tooley had made his prayers, as is abovesaid, to be
delivered from the pope's tyranny, by the same prayers he fell
into great tyranny. For so soon as the bruit of this fact came
unto the ears of the priests and mitred prelates, they were not a
little mad thereat, thinking it not tolerable that so great a
reproach should be done against the holy father. Calling therefore
for a council together, as though it had been a matter of great
importance, Tooley's talk at his death was debated among
themselves.

At last, after much pro and contra, they all consented to those
men's judgments, who thought it meet that the violating of the
pope's Holiness should be revenged with fire and faggot. And I do
easily believe that Cardinal Pole was no small doer in this
sentence; for as Winchester and Bonner did always thirst after the
blood of the living, so Pole's lightning was for the most part
kindled against the dead; and he reserved this charge only to
himself, I know not for what purpose, except peradventure, being
loth to be so cruel as the other, he thought nevertheless by this
means to discharge his duty towards the pope. By the same
cardinal's like lightning and fiery fist the bones of Martin Bucer
and Paulus Phagius, which had lain almost two years in their
graves, were taken up and burned at Cambridge, as Tooley's carcass
was here at London. And besides this, because he would show some
token of his diligence in both universities, he caused Peter
Martyr's wife, a woman of worthy memory, to be digged out of the
churchyard, and to be buried on the dunghill. Of these two
prodigious acts ye shall hear more hereafter. But now to our
purpose of Tooley, who, having ended his prayer, was hanged and
put into his grave, out of which he was digged again, by the
commandment of the bishops; and because he was so bold to derogate
the authority of the bishop of Rome, at the time of his death, it
pleased them to judge and condemn him as a heretic, upon the
commandment of the council's letter, as here appeareth.

A letter sent unto Bonner, bishop of London, from the council,
concerning Tooley.

"After our very hearty commendations to your Lordship,
understanding that of late amongst others that have suffered about
London for their offences, one lewd person that was condemned for
felony died very obstinately, professing at the time of his death
sundry heretical and erroneous opinions; like as we think it not
convenient that such a matter should be overpassed without some
example to the world, so have we thought good to pray your
Lordship to cause further inquiry to be made thereof, and
thereupon to proceed to the making out of such process as by the
ecclesiastical laws is provided in that behalf. And so we bid your
Lordship heartily well to fare.

"From Hampton Court, the 28th of April, 1555.

"Your Lordship's loving friends.

Step. Winton, chancellor.

F. Shrewsbury 

John Gage.

Thomas Cheney.

R. Rochester.

William Peter.

Rich. Southwell."

Anon after, a citation was set up upon Paul's church door under
the bishop of London's great seal.

When the time of this citation was expired, and this Tooley being
cited did not appear, next in order of law came the suspension
(whereas one suspension had been enough for him); and after that
cometh the excommunication, that is, that no man should eat and
drink with him; or if any met him by the way, he should not bid
him good morrow; and besides that, he should be excluded from the
communion of the church. These things being prepared in such
manner, as in such cases full wisely they use to do, at length one
stood out for the nonce, that made answer to certain articles,
rehearsed in judgment openly, and that in the behalf of the dead
man. But when the poor dead man could neither speak for himself,
nor did (as they said) sufficiently answer them by the other -- to
avoid the name of a heretic -- first witnesses were provided
against him, whose names were Henry Clark, esquire, Thomas May,
keeper of the Marshalsea, Philip Andrew, under-marshal, William
Holingworth, fishmonger, William Gellard, William Walton,
chandler, Richard Longman, merchant-tailor, Philip Britten, John
Burton, brewer, Thomas Smith, sergeant. Then he was for a heretic
condemned, and so committed to the secular power, namely, to the
sheriffs of London, who, with the like diligence, went about to
execute their charge. Therefore receiving the man, (being
suspended, excommunicated, condemned as a heretic, and besides
that, dead,) they laid him on the fire to be burned, namely, for a
continual remembrance thereof: this was done the fourth day of
June.

$

286. THOMAS HAUKES.

The history and martyrdom of the worthy servant of Christ, Thomas
Haukes, gentleman; with his examinations and answers had with
Bishop Bonner, recorded and penned with his own hand.

Immediately after the story of Doctor Taylor, mention before was
made of six men brought and convented before Bishop Bonner upon
the eighth day of February; the names of which martyrs were,
Stephen Knight, William Pygot, Thomas Tomkins, John Laurence,
William Hunter. In which number was also Thomas Haukes, and
condemned likewise with them the ninth day of the foresaid month
of February. But because his execution did not so shortly follow
with theirs, but was prolonged to this present tenth day of the
month of June, wherewith we are now in hand, it followeth
therefore now consequently to enter tractation thereof; first,
beginning briefly with his godly conversation and institution of
life, then showing of his troubles, also of his examinations and
conflicts with the bishop and other adversaries, according as the
order of his story doth require.

As touching therefore his education and order of life, first, he
was of the country of Essex, born of an honest stock, in calling
and profession a courtier, brought up daintily from his childhood,
and like a gentleman. Besides that, he was of such comeliness and
stature, so well endued with excellent qualities, that he might
seem on every side a man (as it were) made for the purpose. But
his gentle behaviour toward others, and especially his fervent
study and singular love unto true religion and godliness, did 
surmount all the rest. Wherein as God did singularly adorn him,
even so he, being such a valiant martyr of God, may seem to
nobilitate the whole company of other holy martyrs, and as a
bright star to make the church of God and his truth, of themselves
bright and clear, more gloriously to shine by his example.

For if the conquests of martyrs are the triumphs of Christ, (as
St. Ambrose doth notably and truly write,) undoubtedly Christ in
few men hath either conquered more notably, or triumphed more
gloriously, than in this young man: he stood so wisely in his
cause, so godly in his life, and so constantly in his death.

But to the declaration of the matter: first, this Haukes,
following the guise of the court, as he grew in years, entered
service with the lord of Oxford, where he remained a good space,
being there right well esteemed and loved of all the household, so
long as Edward the Sixth lived. But he dying, all things began to
go backward, religion to decay, godliness not only to wax cold,
but also to be in danger every where, and chiefly in the houses of
great men. Haukes, misliking the state of things, and especially
in such men's houses, rather than he would change the profession
of true godliness which he had tasted, thought to change the
place; and so, forsaking the nobleman's house, departed thence to
his own home, where more freely he might give himself to God, and
use his own conscience.

But what paradise in this world shall a man find so secret for 
himself, whither that old wicked serpent cannot creep, whereby he
may have some matter to overthrow the quietness of the godly? Now
in the mean season (as it happened) Haukes, keeping his house at
home, had born unto him a young son, whose baptism was deferred to
the third week, for that he would not suffer him to be baptized
after the papistical manner; which thing the adversaries not able
to suffer, laying hands upon him, did bring him to the earl of
Oxford, there to be reasoned with, as not sound in religion, in
that he seemed to contemn the sacraments of the church.

 The earl, either intending not to trouble himself in such
matters, or else seeing himself not able to weigh with him in such
cases of religion, sent him up to London with a messenger, and
letters; and so, willing to clear his own hands, put him in the
hands of Bonner, bishop of London; the contents of which his
letter sent to Bonner, be these.

"Most reverend father in God, he it known unto you, that I have
sent you one Thomas Haukes, dwelling in the county of Essex, who
hath a child that hath remained unchristened more than three
weeks; who, being upon the same examined, hath denied to have it
baptized as it is now used in the church; whereupon I have sent
him to your good Lordship, to use as ye think best, by your good
discretion."

When the bishop had perused this letter, and afterward read it to
Master Haukes, he, hearing the same, thought with himself that he
should not be very well used, seeing he was put to his discretion.
Then wrote the bishop a letter again to him that sent the
prisoner, with many great thanks for his diligence in setting
forth the queen's proceedings. Then began the bishop to enter
communication with Master Haukes, first asking, what should move
him to leave his child unchristened so long? To whom Master Haukes
answered thus again as followeth:

Private talk or conference between Haukes and Bonner.

Haukes.--"Because we be bound to do nothing contrary to the word
of God."

Bonner.--"Why! baptism is commanded by the word of God."

Haukes.--"His institution therein I do not deny."

Bonner.--"What deny ye then?"

Haukes.--"I deny all things invented and devised by man."

Bonner.--"What things be those that be devised by man, that ye be
so offended withal?"

Haukes.--"Your oil, cream, salt, spittle, candle, and conjuring of
water, &c."

Bonner.--"Will ye deny that, which all the whole world, and your
father, hath been contented withal?"

Haukes.--"What my father and all the whole world have done, I have
nothing to do withal: but what God hath commanded me to do, to
that stand I."

Bonner.--"The catholic church hath taught it."

Haukes.--"What is the catholic church?

"Bonner.--"It is the faithful congregation, wheresoever it he
dispersed throughout the whole world."

Haukes.--"Who is the head thereof?

"Bonner.--"Christ is the head thereof."

Haukes.--"Are we taught in Christ, or in the church now?"

Bonner.--"Have ye not read in John viii. where he said, he would
send his Comforter, which should teach you all things?"

Haukes.--"I grant you it is so, that he would send his Comforter -
- but to what end? Forsooth to this end, that he should lead you
into all truth and verity; and that is not to teach a new
doctrine."

Bonner.--"Ah, sir? ye are a right Scripture man; for ye will have
nothing but the Scripture. There is a great number of your
countrymen of your opinion. Do you know one Knight and Pygot?"

Haukes.--"Knight I know, but Pygot I do not know."

Bonner.--"I thought ye were acquainted with him: it seemeth so by
your judgment. What preachers do ye know in Essex?"

Haukes.--"I know none."

Banner.--"Do ye not know one Baget there?"

Haukes.--"Yes forsooth, I know him."

Bonner.--"What manner of man is he?

"Haukes.--"An honest man so far as I know."

Bonner.--"Do you know him if ye see him?"

Haukes.--"Yea, that I do."

Then said he to one of his servants, "Go call me Baget hither."
And then he said to me, "Ye seem to be a very proud man, and a
stubborn."-- He that brought me up stood all this while by.

Haukes.--"What should move your Lordship so to say?"

Bonner.--"Because I see in a man that came with you, much humility 
and lowliness."

Haukes.--"It seemeth your Lordship speaketh that to me, because I
make no courtesy to you:"-- and with that came Baget. Then the
bishop said to Baget "How say ye, sir? know ye this man?"

Baget.--"Yea forsooth, my Lord:"-- with that Baget and I shook
hands. Then said the bishop to Baget, "Sir, this man hath a child
which hath lain three weeks unchristened (as I have letters to
show); who refuseth to have it baptized, as it is now used in the
church:-- how say you thereto?"

Baget.--"Forsooth, my Lord, I say nothing thereto." [with low
courtesy to the hard ground.]

Bonner.--"Say you nothing thereto? I will make you tell me whether
it be laudable, and to be frequented and used in the church or
not."

Baget.--"I beseech your Lordship to pardon me: he is old enough;
let him answer for himself."

Bonner.--"Ah, sir knave! are ye at that point with me?" "Go call
me the porter," said he, to one of his men "Thou shalt sit in the
stocks, and have nothing but bread and water. I perceive I have
kept you too well. Have I made thus much of you, and have I you at
this point?"

Then came the bishop's man, and said, "The porter is gone to
London:" then said the bishop to Baget, "Come with me;" and he
went away with him, and commanded me away, and bade one of his
gentlemen to talk with me, (who was one of his own teaching,) who
desired, amongst other things, to know of me, with whom I was
acquainted in Essex, and what men they were, that were my
teachers.

Haukes. "When I see your commission I will make you answer."-- And
then immediately came the bishop again: but ere he came, his man
and I had much talk. Then the bishop sat down under a vine in his
orchard, and called Baget to him, whom he carried away, and
brought again; and called me also, and said to Baget "How say ye
now, sir, unto baptism? Say, whether it be to be frequented and
used in the church, as it is now, or no?"

Baget.--"Forsooth, my Lord, I say it is good."

Bonner.--"I befool your heart; could ye not have said so before?
Ye have wounded this man's conscience." Then the bishop turned to
me and said, "How say ye now, sir? This man is turned and
converted."

Haukes.--"I build my faith neither upon this man, neither upon
you, but only upon Christ Jesus; who (as Paul saith) is the
founder and author of all men's faith."

Bonner.--"I perceive ye are a stubborn fellow. I must be glad to
work another way with you, to win you."

Haukes.--"Whatsoever ye do, I am ready to suffer it: for I am in
your hands to abide it."

Bonner.--"Well, ye are so; come on your ways; ye shall go in, and
I will use you Christian-like: you shall have meat and drink, such
as I have in my house: but in any wise talk not."

Haukes.--"I purpose to talk nothing but the word of God and
truth."

Bonner.--"I will have no heresy talked on in my house."

Haukes.--"Why, is the truth become heresy? God hath commanded that
we should have none other talk in our houses, in our beds, at our
meat, and by the way, but all truth."

Bonner.--"If ye will have my favour, be ruled by my counsel."

Haukes.--"Then I trust you will grant me my request."

Bonner.--"What is that?"

Haukes.--"That your doctors and servants give me none occasion:
for if they do, I will surely utter my conscience."

Then commanded he his men to take in Baget, and let not Haukes and
him talk together. And so thus we departed, and went to dinner;
and I dined at the steward's table. After dinner, his chaplains
and his men began to talk with me. But amongst all others, there
was one Darbishire, principal of Broadgates in Oxford, and the
bishop's kinsman, who said to me, that I was too curious; "for ye
will have," said he, "nothing but your little pretty God's book."

Haukes.--"And is it not sufficient for my salvation?" "Yes," said
Darbishire, "it is sufficient for our salvation, but not for our
instruction."

Haukes.--"God send me the salvation, and you the instruction."

And as we thus reasoned, came the bishop, who said unto me, "I
gave you a commandment, that you should not talk."

Haukes.--"And I desired you, that your doctors and servants should
give me none occasion."-- Then went we into his orchard again, he
and his doctors and I.

Bonner.--"Would not ye be contented to have that your child should
be christened after the book that was set out by King Edward?"

Haukes.--"Yes, with a good will: it is a thing that I desire."

Bonner.--"I thought so: ye would have the same thing. The
principal is in the name of the Father, the Son, and of the Holy
Ghost, and, in necessity, it may serve."

Haukes.--"Christ did use it without any such necessity: and yet we
lack the chiefest point."

Bonner.--"What is that?"

Haukes.--"Go teach all nations, baptizing them, &c."

Bonner.--"Thou speakest that, because I am no preacher."

Haukes.--"I speak the text: I do not mean you." Then spake all the
doctors and his men that were with him "He speaketh it of you, my
Lord" [with a great noise that they made].

Bonnet.--"Will ye be content to tarry here, and your child shall
be baptized, and you shall not know of it, so that you will agree
to it?"

Haukes.--"If I would so have done, I needed not to have come to
you: for I had the same counsel given before."

Bonner.--"You seem to be a lusty young man; you will not give your
head for the washing; you will stand in the defence of it for the
honour of your country. Do ye think that the queen and I cannot
command it to he done, in spite of your teeth?"

Haukes.--"What the queen and you can do, I will not stand in it:
but ye get my consent never the sooner."

Bonner.--"Well, you are a stubborn young man: I perceive I must
work another way with you."

Haukes.--"Ye are in the hands of God: and so am I."

Bonner.--"Whatsoever you think, I will not have you speak such
words unto me."-- And so we departed until evensong time; and ere
evensong was begun, my Lord called for me to come to him into the
chapel, and said; "Haukes! thou art a proper young man, and God
hath done his part unto thee; I would be glad to do thee good.
Thou knowest that I am thy pastor, and one that should answer for
thee. If I would not teach thee well, I should answer for thy
soul."

Haukes.--"That I have said, I will stand to it, God willing: there
is no way to remove it."

Bonner.--"Nay, nay, Haukes, thou shalt not be so wilful. Remember
Christ bade two go into his vineyard: the one said he would, and
went not; the other said he would not, and went."

Haukes.--"The last went."

Bonner.--"Do thou likewise, and I will talk friendly with thee;
how sayest thou? It is in the sixth of St. John, I am the bread of
life; and the bread that I will give is my flesh, which I will
give for the life of the world: and whosoever eateth my flesh, and
drinketh my blood, hath everlasting life. My flesh is very meat
indeed, and my blood is very drink indeed. And he that eateth my
flesh and drinketh my blood, dwelleth in me, and I in him. Do ye
believe this?"

Haukes.--"Yea, I must needs believe the Scriptures."

Bonner.--"Why! then I trust that you be sound in the blessed
sacrament."

Haukes.--"I beseech your Lordship to feel my conscience no further
than in that that I was accused in unto you."

Bonner.--"Well, well! let us go unto evensong."-- With that I
turned my back to go out of the chapel.

Bonner.--"Why, will you not tarry evensong?"

Haukes.--"No, forsooth."

Bonner.--"And why?"

Haukes.--"For I will not."

Bonner.--"And why will ye not?

"Haukes.--"For because I have no edifying thereby, for I
understand no Latin."

Bonner.--"Why? you may pray by yourself. What books have ye?"

Haukes.--"I have the New Testament, the books of Solomon, and the
Psalter."

Bonner.--"Why, I pray you, tarry here, and pray you on your
Psalter."

Haukes.--"I will not pray in this place, nor in any such."

Then said one of his chaplains, "Let him go, my Lord; and he shall
be no partaker with us in our prayers."

Haukes.--"I think myself best at ease when I am furthest from
you."-- And so the bishop went to evensong, and I came down and
walked between the hall and the chapel in the court, and tarried
there till evensong was done. And within an hour after that
evensong was done, the bishop sent for me into his chamber where
he lay himself; and when I came, there was he, and three of his
chaplains.

Bonner.--"Ye know of the talk that was between you and me, as
concerning the sacrament. You would not have your conscience
sought any further, than in that ye were accused of."

Haukes.--"I thought you would not be both mine accuser and judge."

Bonner.--"Well, ye shall answer me to the sacrament of baptism,
the sacrament of penance, and the sacrament of matrimony."

Haukes.--"There are none of these, but I dare speak my conscience
in them."

Bonner.--"The sacrament of the altar ye seem to be sound in."

Haukes.--"In the sacrament of the altar?-- why, sir, I do not know
it."

Bonner.--"Well, we will make you to know it, and believe in it
too, ere ever we have done with you."

Haukes.--"No, that shall ye never do."

Bonner.--"Yes, a faggot will make you do it."

Haukes.--"No, no, a point for your faggot! What God thinketh meet
to be done, that shall ye do; and more ye shall not do."

Bonner.--"Do ye not believe that there remaineth in the blessed
sacrament of the altar, after the words of consecration be spoken,
no more bread, but the very body and blood of Christ?"--and at
that word he put off his cap.

Haukes.--"I do believe as Christ hath taught me."

Bonner.--"Why, did not Christ say, Take, eat, this is my body?"

Haukes.--"Christ said so: but therefore it followeth not, that the
sacrament of the altar is so as you teach; neither did Christ ever
teach it so to be."

Bonner.--"Why? the catholic church taught it so; and they were of
Christ's church."

Haukes.--"How prove you it? The apostles never taught it so. Read
Acts ii. and xx. Neither Peter nor Paul ever taught it, neither
instituted it so."

Bonner.--"Ah, sir! ye will have no more than the Scripture
teacheth, but even as Christ hath left it bare."

Haukes.--He that teacheth me any otherwise, I will not believe
him."

Bonner.--"Why? then ye must eat a lamb, if ye will have but
Christ's institution only."

Haukes.--"Nay, that is not so; before that Christ did institute
the sacrament, that ceremony ceased, and then began the
sacrament."

Bonner.--"Alas, you know not how it began, neither of the
institution thereof."

Haukes.--"Then I would be glad to learn."

Bonner.--"Marry, we will teach you: but you are so stubborn that
ye will not learn."

Haukes.--"Except ye learn me by the word of God, I will never
credit you, nor believe you:" and thus we concluded. Then the
bishop and his chaplains laughed and said, "Jesu, Jesu! what a
stubbornness and arrogantness is this! "And this was in his
chamber where he lay. Then said the bishop to me, "Go ye down, and
drink; for it is fasting day: it is Midsummer Even, but I think ye
love neither fasting nor praying."

Haukes.--"I will never deny fasting, neither praying; so that it
be done as it ought to be done, and without hypocrisy or vain-
glory."

Bonner.--"I like you the better for that:" and so we left for that
night.

The next day the bishop went to London: for Fecknam was made dean
that day, and I tarried still at Fulham. Then did the bishop's men
desire me to come to mass, but I did utterly refuse it, answering
them as I did their master. That night the bishop came home to
Fulham again.

Talk between Harpsfield and Thomas Haukes.

Then upon the Monday morning, very early, the bishop did call for
me. There was with him Harpsfield, archdeacon of London, to whom
the bishop said, "This is the man which I told you of, who would
not have his child christened, nor will have any ceremonies."

Harpsfield.--"Christ used ceremonies. Did he not take clay from
the ground, and took spittle, and made the blind man to see?"

Haukes.--"I wot well that; but Christ did never use it in baptism.
If ye will needs have it, put it to the use that Christ put it
unto."

Harpsfield.--"Admit your child die unchristened: what a heavy case
stand you in!"

Haukes.--"I admit that, if it do: what then?"

Harpsfield.--"Marry, then are ye damned, and your child both."

Haukes.--"Judge you no further than ye may by the Scriptures."

Harpsfield.--"Do ye not know that your child is born in original
sin?"

Haukes.--"Yes, that I do."

Harpsfield.--"How is original sin washed away?"

Haukes.--"By true faith and belief of Christ Jesus."

Harpsfield.--"How can your child, being an infant, believe?"

Haukes.--"The deliverance of it from sin, standeth in the faith of
his parents."

Harpsfield.--"How prove you that?"

Haukes.--"By St. Paul, in 1 Cor. vii.: The unbelieving man is
sanctified by the believing woman; and the unbelieving woman is
sanctified by the believing man; or else were your children
unclean."

Harpsfield.--"I will prove that they whom thou puttest thy trust
in, will be against thee in this opinion."

Haukes.--"Who be those?"

Harpsfield.--"Your great learned men in Oxford."

Haukes.--"If they do it by the Scriptures, I will believe them."

Bonner.--"Recant, recant. Do you not know that Christ said, Except
ye be baptized, ye cannot be saved:"

Haukes.--"Doth Christianity stand in outward ceremonies, or no?"

Bonner.--"Partly it doth: what say you to that?"

Haukes.--"I say as St. Peter saith, Not the washing of water
purgeth the filthiness of the flesh, but a good conscience
consenting unto God."

Harpsfield.--"Beware of pride, brother, beware of pride!"

Haukes.--"It is written, Pride serveth not for men, nor yet for
the sons of men."

Bonner.--"Let us make an end here.-- How say you to the mass,
sirrah?"

Haukes.--"I say, it is detestable, abominable, and profitable for
nothing."

Bonner.--"What! nothing profitable in it What say you to the
Epistle and Gospel?"

Haukes.--"It is good, if it be used as Christ left it to be used."

Bonner.--"Well, I am glad that ye somewhat recant: recant all,
recant all."

Haukes.--"I have recanted nothing; nor will do."

Bonner.--"How say you to Confiteor?"

Haukes.--"I say it is abominable and detestable, yea, and a
blasphemy against God and his Son Christ, to call upon any, to
trust to any, or to pray to any, save only to Christ Jesus."

Bonner.--"To trust to any, we bid you not: but to call upon them,
and to pray to them, we bid you. Do ye not know, when ye come into
the court, ye cannot speak with the king and the queen, unless ye
call to some of the privy-chamber that are next to the king and
queen?"

Haukes.--"They that list, receive your doctrine. You teach me that
I should not believe nor trust in any, but to call on them: and
St. Paul saith, How should I call upon him, on whom I believe
not?"

Bonner.--"Will you have nobody to pray for you, when you be dead?"

Haukes.--"No, surely; except you can prove it by the Scriptures."

Then the bishop pointed unto Harpsfield, and said unto me, "Is it
not well done to desire this man to pray for me?"

Haukes.--"Yes, surely; so long as we live, prayer is available of
the righteous man: but this man's prayer, you being dead,
profiteth nothing at all."

Bonner.--"Will ye grant the prayer of the righteous man to
prevail?"

Haukes.--"I grant it doth for the living, but not for the dead."

Bonner.--"Not for the dead!"

Haukes.--"No, forsooth; for David saith, No man can deliver his
brother from death, nor make agreement unto God for him: for it
cost more to redeem their souls, so that ye must let that alone
for ever. Also Ezekiel saith, Though Noah, Daniel, or Job dwelt
among them, yet can they in their righteousness exceed no further
than themselves."

Then the bishop said to Harpsfield, "Sir, ye see this man hath no
need of our Lady, neither of any of the blessed saints. Well! I
will trouble you no longer. I did call you, hoping that you should
do some good on him; but it will not be."-- And he said to me,
"Sir, it is time to begin with you. We will rid you away, and then
we shall have one heretic less."

Harpsfield.--"What books have you?"

Haukes.--"The New Testament, Solomon's books, and the Psalter."

Harpsfield.--"Will you read any other books:"

Haukes.--"Yea, if you will give me such books as I will require."

Harpsfield.--"What books will you require?

"Haukes.--"Latimer's books, my Lord of Canterbury's book,
Bradford's sermons, Ridley's books."

Bonner.--"Away, away! He will have no books but such as maintain
his heresies:"-- and so they departed, for Harpsfield was booted
to ride unto Oxford; and I went to the porter's lodge again.

The next day's talk.

The next day came thither an old bishop, who had a pearl in his
eye; and he brought with him to my Lord a dish of apples, and a
bottle of wine. For he had lost his living, because he had a wife.
Then the bishop called me again into the orchard, and said to the
old bishop "This young man hath a child, and will not have it
christened."

Haukes.--"I deny not baptism."

Bonner.--"Thou art a fool; thou canst not tell what thou wouldest
have;"--and that he spake with much anger.

Haukes.--"A bishop must be blameless or faultless, sober,
discreet, no chider, nor given to anger."

Bonner.--"Thou judgest me to be angry: no, by my faith, am I not:
"-- and stroke himself upon the breast.

Then said the old bishop, "Alas, good young man! you must be
taught by the church, and by your ancients; and do as your
forefathers have done before you."

Bonner.--"No, no! he will have nothing but the Scriptures, and God
wot, he doth not understand them. He will have no ceremonies in
the church, no not one. What say you to holy water?"

Haukes.--"I say to it, as to the rest, and to all that be of his
making that made them."

Bonner.--"Why, the Scriptures do allow it."

Haukes.--"Where prove you that?"

Bonner.--"In the Book of Kings, where Elizeus threw salt into the
water."

Haukes.--"Ye say truth; that is written 2 Kings ii. 'The children
of the prophets came to Elizeus, saying, The dwelling of the city
is pleasant, but the waters be corrupted. This was the cause that
Elizeus threw salt into the water, and it became sweet and good:
and so when our waters be corrupted, if ye can by putting in of
salt make them sweet, clear, and wholesome, we will the better
believe your ceremonies."

Bonner.--"How say you to holy bread?"

Haukes.--"Even as I said to the other. What Scripture have you to
defend it?"

Bonner.--"Have ye not read where Christ fed five thousand men with
five loaves and three fishes?"

Haukes.--"Will ye make that holy bread? There Christ dealt fish
with his holy bread."

Bonner.--"Look, I pray you, how captious this man is!"

Haukes.--"Christ did not this miracle, or other, because we should
do the like miracle; but because we should believe and credit his
doctrine thereby."

Bonner.--"Ye believe no doctrine, but that which is wrought by
miracles."

Haukes.--"No, forsooth; for Christ saith, These tokens shall
follow them that believe in me: they shall speak with new tongues,
they shall cast out devils, and if they drink any deadly poison,
it shall not hurt them."

Bonner.--"With what new tongues do ye speak?"

Haukes.--"Forsooth, whereas, before that I came to the knowledge
of God's word, I was a foul blasphemer and filthy talker, since I
came to the knowledge thereof, I have lauded God, praised God, and
given thanks unto God, even with the same tongue: and is not this
a new tongue?"

Bonner.--"How do you cast out devils?"

Haukes.--"Christ did cast them out by his word; and he hath left
the same word, that whosoever doth credit and believe it, shall
cast out devils."

Bonner.--"Did you ever drink any deadly poison?"

Haukes.--"Yea, forsooth, that I have; for I have drunken of the
pestilent traditions and ceremonies of the bishop of Rome."

Bonner.--"Now you show yourself to be a right heretic."

Haukes.--"I pray you, what is heresy?"

Bonner.--"All things that are contrary to God's word."

Haukes.--"If I stand in any thing contrary thereto, then am I
worthy to be so called."

Bonner.--"Thou art one; and thou shalt be burned, if thou stand
and continue in this opinion. Ye think we are afraid to put one of
you to death: yes, yes, there is a brotherhood of you, but I will
break it, I warrant you."

Haukes.--"Where prove you that Christ or any of his apostles did
kill any man for his faith?"

Bonner.--"Did not Paul excommunicate?"

Haukes.--"Yes, my Lord; but there is a great difference between
excommunicating and burning."

Bonner.--"Have ye not read of the man and the woman in the Acts of
the Apostles, whom Peter destroyed?"

Haukes.--"Yes, forsooth; I have read of one Ananias, and Sapphira
.his wife, which were destroyed for lying against the Holy Ghost,
which serveth nothing to your purpose."

Bonner.--"Well, you will grant one yet."

Haukes.--"Well, if you will have us to grant you be of God, then
show mercy; for that God requireth."

Bonner.--"We will show such mercy unto you, as ye showed unto us:
for my benefice or bishopric was taken away from me, so that I had
not one penny to live upon."

Haukes.--"I pray ye, my Lord, what do you give him now that was in
the bishopric or benefice before that ye came again to it?" --
Whereunto he answered me never a word; for he turned his back unto
me, and talked with other men, saying, that he was very sorry for
me, but he trusted that I would turn with St. Paul, because I was
so earnest: and so he departed, and went to dinner, and I to the
porter's lodge again. After dinner I was called into the hall
again, and the bishop desired the old bishop to take me into his
chamber "for I would be glad," said he, "if ye could convert him."
So he took me into his chamber, and sat him down in a chair, and
said to me, "I would to God I could do you some good. Ye are a
young man, and I would not wish you to go too far, but learn of
your elders to bear somewhat."

Haukes.--"I will bear with nothing that is contrary to the word of
God." And I looked that the old bishop should have made me an
answer, and he was fast asleep.-- Then I departed out of the
chamber alone, and went to the porter's lodge again, and there saw
I the old bishop last: I suppose he is not yet awake.

Talk between Fecknam and Haukes.

The next day came Fecknam unto me and said, "Are ye he, that will
have no ceremonies?"

Haukes.--"What mean you by that?"

Fecknam.--"Ye will not have your child christened but in English;
and you will have no ceremonies."

Haukes.--"Whatsoever the Scripture commandeth to be done, I refuse
not."

Fecknam.--"Ceremonies are to be used by the Scriptures."

Haukes.--"Which be those?"

Fecknam.--"How say you by Paul's breeches?"

Haukes.--"I have read no such thing."

Fecknam.--"Have ye not read in the Acts of the Apostles how things
went from Paul's body, and they received health thereby?"

Haukes.--"I have read in Acts xix, how there went partlets and
napkins from Paul's body: is it that you mean?"

Fecknam.--"Yea, the same is it: what say you to those ceremonies?"

Haukes.--"I say nothing to the ceremonies; for the text saith,
that God did so work by the hands of Paul, that there went
partlets and napkins from him, &c. So that it seemed by the text,
that it was God that wrought, and not the ceremonies."

Fecknam.--"How say ye to the woman that came behind Christ, and
touched the hem of his vesture?-- Did not her disease depart from
her by that ceremony?"

Haukes.--"No, forsooth; for Christ turned back, and said to Peter,
Who is it that toucheth me? And Peter said, Thou seest the people
thrust thee, and askest thou, Who touched me? Somebody hath
touched me, saith Christ; for virtue hath gone out of me.-- I pray
you, whether was it the virtue that healed this woman, or his
vesture?"

Fecknam.--"Both."

Haukes.--"Then is not Christ true; for he said, Go thy way, thy
faith hath made thee whole."

Bonner.--"Away, away to the sacrament; for these are but mere
trifles to that."

Fecknam.--"How say ye, sirrah? Christ took bread, and brake it,
and said, Take, eat; this is my body."

Haukes.--"I grant Christ said so."

Fecknam.--"And is it not so? '

Haukes.--"No, forsooth; I do not understand it so."

Fecknam.--"Why, then is Christ a liar?"

Haukes.--"I think ye will so prove him."

Fecknam.--"Will I?-- why I have spoken the words that Christ
spake."

Haukes.--"Is every word to be understood as Christ spake it?
Christ said, I am a door, a vine; I am a king, a way, &c."

Fecknam.--"Christ spake these words in parables."

Haukes.--"And why speaketh he this in parables, when he said, I am
a door, a vine, a king, a way, &c., more than this, when he said,
This is my body?-- for after the same phrase of speech, as he
saith, This is my body; so saith he, I am a door, a vine, a king,
a way; he saith not, I am like a door, like a vine, &c."

Then Fecknam stood up, and said, "I had such a one before me this
other day. Alas! these places serve nothing for your purposes. But
I perceive ye hang and build on them that be at Oxford."

Haukes.--"What mean you by that?"

Fecknam.--"I mean Latimer, Cranmer, and Ridley."

Haukes.--"I know nothing else by them, but that they be both godly
and learned."

Fecknam.--"Wilt thou trust to such dolts? One of them hath written
a book, wherein he affirmeth a real presence in the sacrament."

Haukes.--"What he hath done, I know not; but what he doth, I
know."

Fecknam.--"Ridley hath preached at Paul's Cross openly, that the
devil believeth better than you: for he believeth that Christ is
able of stones to make bread; and ye will not believe Christ's
body in the sacrament: and yet thou buildest thy faith upon them."

Haukes.--"I build my faith upon no man, and that shall ye well
know: for if those men, and as many more as they be, should
recant, and deny that they have said or done, yet will I stand to
it; and by this shall ye know that I build my faith upon no man."

Bonner.--"If any of those recant, what will ye say to it?"

Haukes.--"When they recant, I will make you an answer."

Bonner.--"Then thou wilt say as thou dost now, for all that."

Haukes.--"Yea, indeed, will I, and that, trust to it, by God's
grace."

Bonner.--"I dare say Cranmer would recant, so that he might have
his living." And so the bishop and Fecknam departed from me with
great laughing, and I went again to the porter's lodge.

Talk between Haukes and Chedsey.

The next day came Dr. Chedsey to the bishop; and then was I called
into the garden to the bishop and him. The bishop declared unto
him, that I had stood stubbornly in the defence against the
christening of my child, and against the ceremonies of the church,
and that I would not have it christened but in English.

Then said Dr. Chedsey, "Then he denieth the order of the catholic
church."

Bonner.--"Yea, he thinketh that there is no church but in England
and in Germany."

Haukes.--"And ye think that there is no church but the church of
Rome.".

Chedsey.--"What say ye to the church of Rome?"

Haukes.--"I say it is a church of a sort of vicious cardinals,
priests, monks, and friars, which I will never credit nor
believe."

Chedsey.--"How say ye to the bishop of Rome?"

Haukes.--"From him and all his detestable enormities, good Lord,
deliver us."

Chedsey.--"Marry, so may we say, from King Henry the Eighth, and
all his detestable enormities, good Lord, deliver us."

Haukes.--"Where were ye whiles that he lived, that ye would not
say so?"

Chedsey.--"I was not far."

Haukes.--"Where were ye in his son's days?"

Chedsey.--"In prison."

Haukes.--"It was not for your well doing."

Bonner.--"He will by no means come within my chapel, nor hear
mass: for neither the mass, neither the sacrament of the altar,
can he abide, neither will he have any service but in English."

Chedsey.--"Christ never spake in English."

Haukes.--"Neither spake he ever any Latin; but always in such a
tongue as the people might be edified thereby. And Paul saith,
That tongues profit us nothing. He maketh a similitude between the
pipe and the harp, and except it be understood what the trumpet
meaneth, who can prepare himself to the battle: so if I hear the
tongue which I do not understand, what profit have I thereby? no
more than he hath by the trumpet, that knoweth not what it
meaneth."

Chedsey.--"If he understand Paul's saying, he speaketh it under a
prophecy, If one prophesy to you in tongues, &c."

Haukes.--"Forsooth Paul speaketh plainly of tongues; for tongues
serve not for them that believe."

Chedsey.--"I tell you Paul speaketh altogether upon prophecy."

Haukes.--"Paul maketh a distinction between prophesying and
tongues, saying, That if any man speak with tongues, let it be by
two or three at the most, and let another interpret it. But if
there be no interpreter, let them keep silence in the
congregation, and let himself pray unto God: and then let the
prophets speak two or three, and that by course; and let the other
judge. And if any revelation be made to him that sitteth by, let
the first hold his peace: so that it seemeth that Paul maketh a
distinction between tongues and prophesying."

Bonner.--"The order was taken in the catholic church that the
Latin tongue should serve through the whole world, because that
they should pray all generally together in one tongue; and that to
avoid all contention and strife, and to have one universal order
through the whole world."

Haukes.--"This did your councils of Rome conclude."

Bonner.--"Understand ye what the general councils of Rome meant?"

Haukes.--"Indeed all your general councils of Rome be in Latin,
and I am an Englishman: therefore I have nothing to do with them."

Chedsey.--"Ye are to blame, being an unlearned man, to reprove all
the councils throughout all the whole world."

Haukes.--"I reprove them not, but Paul rebuketh them, saying, If
any man preach any other doctrine than that which I have taught,
do you hold him accursed."

Chedsey.--"Hath any man preached any other doctrine unto you?"

Haukes.--"Yea, I have been taught another gospel since I came into
this house."

Chedsey.--"What gospel have ye been taught?"

Haukes.--"Praying to saints and to our Lady, and trust in the
mass, holy bread, holy water, and in idols."

Chedsey.--"He that teaches you so, teacheth not amiss."

Haukes.--"Cursed be he that teacheth me so; for I will not trust
him nor believe him!

"Bonner.--"You speak of idols, and you know not what they mean."

Haukes.--"God hath taught us what they be: for whatsoever is made,
graven, or devised by man's hand, contrary to God's word, the same
is an idol. What say you to that?"

Chedsey.--"What be those that ye are so offended withal?"

Haukes.--"The cross of wood, silver, copper, or gold, &c."

Bonner.--"What say ye to that?"

Haukes.--"I say it is an idol. What say you to it?"

Bonner.--"I say every idol is an image, but every image is not an
idol."

Haukes.--"I say, what difference is there between an idol and
image?"

Bonner.--"If it be a false god, and an image made of him, that is
an idol: but if an image be made of God himself, it is no idol,
but an image, because he is a true God."

Haukes.--"Lay your image of your true God and of your false god
together, and ye shall see the difference. Have not your images
feet and go not, eyes and see not, ears and hear not, hands and
feel not, mouths and speak not?-- and even so have your idols."

Chedsey.--"God forbid, saith St. Paul, that I should rejoice in
any thing else, but the cross of Christ Jesus."

Haukes.--"Do ye understand Paul so? Do ye understand Paul?"-- unto
the which he answered me never a word.

Bonner.--"Where can we have a godlier remembrance when we ride by
the way, than to see the cross?"

Haukes.--"If the cross were such a profit unto us, why did not
Christ's disciples take it up, and set it on a pole, and carry it
in procession, with Salve, festa dies?"

Chedsey.--"It was taken up."

Haukes.--"Who took it up? Helene, as ye say; for she sent a piece
of it to a place of religion, where I was with the visitors when
that house was suppressed, and the piece of the holy cross (which
the religious had in such estimation, and had robbed many a soul,
committing idolatry to it) was called for; and when it was proved,
and all come to all, it was but a piece of a lath, covered over
with copper, double gilded as it had been clean gold!"

Bonner.--"Fie, fie! I dare say thou slanderest it."

Haukes.--"I know it to be true, and do not believe the contrary."-
- And thus did the bishop and the doctor depart in a great fume;
and Chedsey said unto me, as he was about to depart, "It is pity
that thou shouldest live, or any such as thou art." I answered,
"In this case I desire not to live, but rather to die."

Chedsey.--"Ye die boldly, because ye would glory in your death, as
Joan Butcher did."

Haukes.--"What Joan Butcher did, I have nothing to do withal: but
I would my part might be to-morrow."--"God make you in a better
mind," said they both; and so they departed, and I went to the
porter's lodge with my keeper.

The next day Dr. Chedsey preached in the bishop's chapel, and did
not begin his sermon until all the service was done: and then came
the porter for me, and said, "My Lord would have you come to the
sermon."-- And so I went to the chapel-door, and stood without the
door.

Bonner.--"Is not this fellow come?"

Haukes.--"Yes, I am here."

Bonner.--"Come in, man."

Haukes.--"No, that I will not." He called again, and I answered,
"I will come no nearer;" and so I stood at the door. Then said the
bishop, "Go to your sermon."

Then Dr. Chedsey put the stole about his neck, and carried the
holy water-sprinkle unto the bishop, who blessed him and gave him
holy water, and so he went to his sermon.

The text that he treated on was in Matthew xvi.: Whom do men say
that I the Son of man am? Peter said, Some say that thou art
Elias, some say that thou art John Baptist, some say thou art one
of the prophets. But whom say ye that I am? Then said Peter, Thou
art Christ the Son of the ever-living God. Then left he the text
there, and said, Whose sins soever ye bind, are bound "which
authority," said he, "is left to the heads of the church, as my
Lord here is one, and so unto all the rest that be underneath him.
But the church hath been much kicked at sith the beginning; yet
kick the heretics, spurn the heretics never so much, the church
doth stand and flourish."-- And then he went straightway to the
sacrament, and said his mind on it, exalting it above the heaven
(as the most of them do); and so returned to his place again,
saying, Whose sins ye do remit, are remitted and forgiven: and so
he applied it to the bishops and the priests to forgive sins, and
said, "All that be of the church will come and receive the same."
And this he proved by St. John, (chap. xi.,) saying, that Christ
Caine to raise Lazarus, who, when he was risen, was bound in
bands: then said Christ to them that were in authority, (who were
his disciples,) Go ye and loose him; loose him you. And this was
the effect of his sermon, applying all to them, that they have the
same authority that Christ spake of to his apostles: and so ended
his sermon, and they went to dinner.

Another communication between Thomas Haukes and the bishop.

And, after dinner, I was called into the chapel, where were
certain of the queen's servants, and other strangers whom I did
not know.

Bonner.--"Haukes! how like you the sermon?"

Haukes.--"As I like all the rest of his doctrine."

Bonner.--"What! are ye not edified thereby?"

Haukes.--"No, surely."

Bonner.--"It was made only because of you."

Haukes.--"Why? then am I sorry that ye had no more heretics here,
as ye call them: I am sorry that ye have bestowed so much labour
on one, and so little regarded."

Bonner.--"Well, I will leave you here, for I have business: I pray
you talk with him, for if ye could do him good," said he, "I would
be glad."

This the bishop spake to the queen's men, who said unto me, "Alas!
what mean you to trouble yourself about such matters against the
queen's proceedings?"

Haukes.--"Those matters have I answered before them that be in
authority: and unless I see you have a further commission, I will
answer you nothing at all." Then said the bishop's men, (which
were many,) "My Lord hath commanded you to talk with them."

Haukes.--"If my Lord will talk with me himself, I will answer
him." They cried, "Faggots! burn him, hang him, to prison with
him: it is pity that he liveth! Lay irons upon him!" and with a
great noise they spake these words. Then in the midst of all their
rage I departed from them, and went to the porter's lodge again.

The next day's talk.

The next day the bishop called me into his chamber and said, "Ye
have been with me a great while, and ye are never the better, but
worse and worse: and therefore I will delay the time no longer,
but send you to Newgate."

Haukes.--"My Lord, you can do me no better pleasure."

Bonner.--"Why, would you so fain go to prison?"

Haukes.--"Truly I did look for none other, when I came to your
hands."

Bonner.--"Come on your ways; ye shall see what I have written."--
Then did he show me certain articles, and these are the contents
of them:

"Whether the catholic church do teach and believe, that Christ's
real presence doth remain in the sacrament or no, after the words
of consecration, according to the words of St. Paul, which are
these: Is not the bread which we break the partaking of the body
of Christ, and the cup which we bless, the partaking of the blood
of Christ? which if it were not so, Paul would never have said
it."

Haukes.--"What your church doth, I cannot tell: but I am sure that
the holy catholic church doth neither so take it, nor believe it."

Bonner.--"Whether doth the catholic church teach and believe the
baptism that now is used in the church, or no?"

Haukes.--"I answered to it, as I did to the other question
before." Then did the bishop with much flattery counsel me to be
persuaded, and to keep me out of prison, which I utterly refused,
and so we departed. And I supposed that the next day I should have
gone to prison; and so I had, save for the archdeacon of
Canterbury, whose name is Harpsfield, whom the bishop had desired
to talk with me, and [who] began to persuade me concerning the
sacrament, and the ceremonies: and after much talk he said, "that
the sacrament of the altar was the same body that was born of the
Virgin Mary, which did hang upon the cross."

Haukes.--"He was upon the cross both alive and dead: which of them
was the sacrament? The archdeacon answered, "Alive."

Haukes.--"How prove you that?"

Harpsfield.--"You must believe. Doth not St. John say, He is
already condemned that believeth not?"

Haukes.--"St. John saith, He that believeth not in the Son of God
is already condemned, but he saith not, He that believeth not in
the sacrament is already condemned."

Harpsfield.--"There is no talk with you; for ye are both without
faith and learning; and therefore I will talk no more with you in
Scripture." Then two that stood by bade me [Haukes] enter further
in talk with him; and then said I unto him, "Why is the rood-loft
set betwixt the body of the church and the chancel?"

Harpsfield.--"I cannot tell; for ye have asked a question which
you cannot assoil yourself."

Haukes.--"Yes, that I can: for this saith one of your own doctors:
'that the body of the church doth represent the church militant,
and the chancel the church triumphant: and so, because we cannot
go from the church militant to the church triumphant, but that we
must bear the cross of Christ; this is the cause of the rood-loft
being between the body of the church and the chancel.'"

Harpsfield.--"This is well and clerkly concluded."

Haukes.--"As all the rest of your doctrine is:"-- and so, with
many persuasions on his part, we ended, and so departed: and I, to
the porter's lodge again.

Another day's talk.

The next day in the morning, which was the first day of July, the
bishop did call me himself from the porter's lodge, commanding me
to make me ready to go to prison, and to take such things with 
me, as I had of mine own. And I said, "I do neither intend to
bribe, neither to steal, God willing." Then he did write my
warrant to the keeper of the Gatehouse at Westminster, and
delivered it to Harpsfield, who, with his own man and one of the
bishop's men, brought me to prison, and delivered the warrant and
me both to the keeper: and this was contained in the warrant:

"I will and command you, that you receive him who cometh named in
this warrant, and that he be kept as a safe prisoner, and that no
man speak with him, and that ye deliver him to no man, except it
be the council, or to a justice: for he is a sacramentary, and one
that speaketh against baptism; a seditious man, a perilous man to
be abroad in these perilous days."

And thus was I received, and they departed. And there I remained
thirteen days, and then the bishop sent two of his men unto me,
saying, "My Lord would be glad to know how ye do." I answered
them, "I do like a poor prisoner." They said, "My Lord would know,
whether ye be the same man that ye were when ye departed." I said,
"I am no changeling." They said, "My Lord would be glad that ye
should do well." I said, "If my Lord will me any good, I pray you
desire him to suffer my friends to come to me." So they said they
would speak for me, but I heard no more of them.

This is the first examination of me Thomas Haukes, being examined
by Edmund Bonner, then bishop of London, and by his chaplains and
doctors, at Fulham, four miles from London, where I lay, till I
came to prison to Westminster: and after his two men had been with
me, I heard no more of him till the third day of September.

Here followeth the second time of mine examination, the which was
the third day of September: for the bishop did send his men for me
to come to his palace of London; and so my keeper and his men
brought me to his palace the same day.

The bishop of Winchester, then being chancellor, preached that day
at Paul's Cross, and the bishop of London said to my keeper, "I
think your man will not go to the sermon to-day."

Haukes.--"Yes, my Lord, I pray you let me go: and that which is
good I will receive, and the rest I will leave behind me;" and so
I went. And when the sermon was done, I and my keeper came to the
bishop's house, and there we remained till dinner was done: and
after dinner the bishop called for me, and asked me, if I were the
same man that I was before.

Haukes.--"I am no changeling, nor none will be."

Bonner.--"Ye shall find me no changeling neither."-- And so he
returned into his chamber, and there he did write the side of a
sheet of paper, and all that while I stood in the great chamber,
and as many with me as might well stand in the chamber. And as I
stood there, Dr. Smith came unto me, (who once recanted, as it
appeared in print,) saying, that he would be glad to talk
brotherly with me. I asked him what he was. Then said they that
stood by, "He is Dr. Smith." Then said I, "Are you he that did
recant?" And he said, "it was no recantation, but a declaration."

Haukes.--"You were best to term it well, for your own honesty."

Dr. Smith.--"Shall I term it as it pleaseth you?"

Haukes.--"To be short with you, I will know whether ye will recant
any more or no, before that I talk with you, credit you, or
believe you:"-- and so I departed from him to the other side of
the chamber. Then said the bishop's men and his chaplains, that my
Lord commanded me to talk with him. Then they that stood by cried
with a great noise, "Hang him, burn him! it is pity that he
liveth, that disobeyeth my Lord's commandment."

Then said one Miles Huggard, "Where prove you that infants were
baptized?"

Haukes.--"Go teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost. Sir, here is none
excepted."

Master Haggard.--"What, shall we go to teach children?"

Haukes.--"That word doth trouble you; it might be left out full
well: it is too much for you to teach. Is not your name Miles
Huggard?"

Huggard.--"So am I called."

Haukes.--"Be you not a hosier, and dwell in Pudding Lane?"

Huggard.--"Yes, that I am, and there I do dwell."

Haukes.--"It would seem so, for ye can better skill to eat a
pudding, and make a hose, than in Scripture either to answer or
oppose." With that he was in great rage, and did chafe up and
down. Then I desired that some man would take the pain to walk the
gentleman, he did fret so for anger. Then one that stood by me
(who was parson of Hornchurch and Romford in Essex) said, "Alas,
what do you mean: a young man to be so stubborn? There seemeth too
much pride in you."

Haukes.--"Are not ye the parson of Hornchurch?"

Parson.--"Yes, that I am."

Haukes.--"Did you not set such a priest in your benefice?"

Parson.--"Yes, for a shift."

Haukes.--"Like will to like; such master, such man; for I know
that priest to be a very vile man, as any could be."

I asked the parson, what kin he was to the weathercock of Paul's?
and he fell in a great laughter with the rest of his companions.
He said, that I did rail. Then said another that stood by unto me,
"What book have you here?" I answered, "The New Testament." "May I
look in it?" said he. "Yea, that ye may." said I. And so he looked
in my book, and said it was corrupt. I answered him, "If the
things contained in it be true, then are ye all false prophets."
He said that he would oppose me in the first word of the
Testament, saying, "Here is a generation of Christ "and Esay
saith, "No man can tell his generation."

Haukes.--"What meaneth Esay by that?" "I would learn of you." said
he.

Haukes.-"Ye would be angry, if the scholar should teach the
master: but if ye will have me to teach you, I will tell you
Esay's meaning."

Then said he, "No man can tell the generation between the father
and the son: but you (I dare say) did know it before."

Haukes.--"Why then Esay denieth not the generation."

Then said he, "Why is Christ called Christ?"

Haukes.--"Because he is a Messias."

Then said he, "Why is he called a Messias?"

Haukes.--"Because he was so prophesied by the prophets."

Then said he, "Why is your book called a book?"

Haukes.--"These words do breed more strife than godly edifying."

"Beware," said he, "that ye do not decline from the church; for if
you do, you will prove yourself a heretic."

Haukes.--"Even as ye do call us heretics, that do incline to
Christ's church from your church; so are ye all false prophets
that do decline from Christ's church to your own church. And by
this shall all men know you to be false prophets, if ye say, 'This
saith the church: 'and will not say, This saith our Lord.'"-- And
so he went his way, as though he had a flea in his ear.

Then came another and said unto me, he would talk with me; for he
perceived (as he said) that I was angry, and out of patience.

Haukes.--"I will see your commission, or ever I talk with you, or
with any man more."-- For I wist not how to be rid of them, they
came so thick about me; for I said, that I came to talk with my
Lord, and not with any of them.

With that came the bishop, bringing a letter in his hand, the
which he had written in my name, and read it unto me after this
manner. "I, Thomas Haukes, do here confess and declare before my
said ordinary Edmund, bishop of London, that the mass is
abominable and detestable, and full of all superstition; and also
as concerning the sacrament of the body and blood of Christ,
(commonly called the sacrament of the altar,) that Christ is in no
part thereof, but only in heaven: this I have believed, and this I
do believe," &c.

Haukes.--"Stop there, my Lord: what I have believed, what have you
to do withal? But what I do believe, to that stand I, and will."--
Then he took his pen, and said that he would scrape it out for my
pleasure, and so he did to my thinking.

Then he went further with his writing, and said, "I, Thomas
Haukes, have talked with my said ordinary, and with certain good,
godly, and learned men. Notwithstanding I stand still in mine
opinion."

Haukes.--"Shall I grant you to be good, godly, and learned men,
and yet grant myself to stand in a contrary opinion? No, I will
not grant you to be good, godly, and learned men."

Bonner.--"Ye will grant that ye have talked with us: the other I
will put out for your pleasure." Then said all his doctors, "If
your Lordship be ruled by him, he will cause you to put out all
together." And then he read more to me "Here unto this bill have I
set my hand;" and then he offered me the bill and his pen, and
bade me set my hand to it.

Haukes.--"Ye get not my hand to any thing of your making or
devising."

Bonner.--"Wilt not thou set to thy hand? It shall be to thy shame
for the denying of it."

And then he called all his doctors, and said, he would have every
man's hand to it that was in the chamber; and so he had all their
hands to it and said, "He that will not set his hand to it, I
would he were hanged;" and so said all his chaplains and doctors
with a great noise.

Then the bishop thrust me on the breast with great anger; and said
he would be even with me, and with all such proud knaves in Essex.

Haukes.--"Ye shall do no more than God shall give you leave."

Bonner.--"This gear shall not be unpunished -- trust to it."

Haukes.--"As for your cursings, railings, and blasphemings, I care
not for them: for I know the moths and worms shall eat you, as
they eat cloth or wool."

Bonner.--"I will be even with you when time shall come."

Haukes.--"You may in your malice destroy a man: but, when ye have
done, ye cannot do so much as make a finger; and ye be meetly even
with some of us already."

Bonner.--"If I do thee any wrong, take the law of me."

Haukes.--"Solomon saith, Go not to law with a judge; for he will
judge according to his own honour."

Bonner.--"Solomon saith, Give not a fool an answer."

Haukes.--"What! do you count me a fool?"

Bonner.--"Yea, by my troth do I; and so dost thou me too: but God
forgive thee, and so do I."

Haukes.--"Thought is free, my Lord." Then took Bonner the bill,
and read it again; and when he saw that he could not have my hand
to it, then he would have had me to take it into my hand, and to
give it to him again.

Haukes.--"What needeth that ceremony? Neither shall it come into
my hand, heart, or mind." Then he wrapt it up, and put it in his
bosom, and in a great anger went his way, and called for his horse
and went to horse-back; for the same day he rode in visitation
into Essex. And so went I to prison, from whence I came with my
keeper. And this was the second time of my examination.

Written by me Thomas Haukes, who desire all faithful men and
brethren to pray unto God, to strengthen me in his truth unto the
end.-- Pray, pray, pray, gentle brethren, pray!

The public examination of Thomas Haukes at the bishop's
consistory.

After all these private conferences, persuasions, and long
debatings, had with Thomas Haukes in the bishop's house, as
hitherto hath been declared, the bishop, seeing no hope to win him
to his wicked ways, was fully set to proceed openly against him
after the ordinary course of his popish law. Whereupon Thomas
Haukes, shortly after, was cited with the rest of his other
fellows above specified, to wit, Thomas Tomkins, Stephen Knight,
William Pygot, John Laurence, and William Hunter, to appear in the
bishop's consistory, the eighth day of February, this present
year, viz. 1555. Upon which appearance, was laid against him in
like order as to the other, first the bill of his confession,
written with Bonner's hand, to the which bill ye heard before how
this blessed servant of God denied to subscribe.

After which bill of confession being read, and he constantly
standing to the said confession, the bishop then assigned him with
the other five the next day following, which was the ninth of
February, to appear before him again, to give a resolute answer
what they would stick unto. Which day being come, and these
foresaid six prisoners being severally called before the bishop,
at the coming of Thomas Haukes, the bishop willed him to remember
what was said to him yesterday, and now, while he had time and
space, to advise with himself what he would answer, for he stood
upon life and death. "Well," quoth Master Haukes again, "I will
willingly receive whatsoever shall be put upon me." Then were
certain other interrogatories or articles commenced against him by
the said bishop (in like manner as to the other) to the number of
four, with another bill also, which Bonner brought out of his
bosom, containing private matters against the said Thomas Haukes,
which the bishop called heresies and errors, but we may better
call them Christian verities. To the which matter being read, the
said Haukes answered openly again, saying that it was true, and
that he was glad it was so true as it was; with more words to the
like effect. And this was in the forenoon, the ninth day of
February. In the afternoon again the said Haukes appearing and
hearing the foresaid bill of his confession, with the articles and
interrogatories read unto him, with like constancy in answering
again to the bishop, "My Lord," said he, "as you, being my great
friend, have caused these my sayings to be written; so do you
cause them to he read: and yet I will never go from them." And
then, being exhorted by the bishop, with many fair words, to
return again to the bosom of the mother church. "No, my Lord,"
said he, "that will I not: for if I had a hundred bodies, I would
suffer them all to be torn in pieces, rather than I will abjure or
recant." And so continuing still in the same song, notwithstanding
that the doctors and lawyers were ever calling upon him to come
again to the unity of the church, he ever kept them off with this
answer, that he would never go from the belief he was in, so long
as he believed. Whereupon Bonner, at the last, read the sentence
of death upon him; and so was he condemned the same day with the
residue of his fellows, which was the ninth of February.
Nevertheless his execution was prolonged, and he remained in
prison till the tenth day of June. Then was he committed to the
hands and the charge of the Lord Riche, who, being assisted with
power sufficient of the worshipful of the shire, had the foresaid
Thomas Haukes down into Essex, with six other fellow prisoners
whose stories hereafter follow, there to suffer martyrdom, Haukes
at Coggeshall, the others severally in other several places.

Thomas Haukes by the way used much exhortation to his friends; and
whensoever opportunity served to talk with them, he would
familiarly admonish them.

A little before his death, certain there were of his familiar
acquaintance and friends, who frequented his company more
familiarly, who seemed not a little to be confirmed both by the
example of his constancy, and by his talk; yet notwithstanding,
the same again, being feared with the sharpness of the punishment
which he was going to, privily desired that in the midst of the
flame he would show them some token, if he could, whereby they
might be the more certain, whether the pain of such burning were
so great that a man might not therein keep his mind quiet and
patient. Which thing he promised them to do; and so, secretly
between them, it was agreed, that if the rage of the pain were
tolerable and might be suffered, then he should lift up his hands
above his head towards heaven, before he gave up the ghost. Not
long after, when the hour was come, Thomas Haukes was led away to
the place appointed for the slaughter, by the Lord Riche and his
assistants, who, being now come unto the stake, there mildly and
patiently addressed himself to the fire, having a strait chain
cast about his middle, with no small multitude of people on every
side compassing him about: unto whom after he had spoken many
things, especially unto the Lord Riche, reasoning with him of the
innocent blood of the saints; at length, after his fervent prayers
first made and poured out unto God, the fire was set unto him. In
the which when he continued long, and when his speech was taken
away by violence of the flame, his skin also drawn together, and
his fingers consumed with the fire, so that now all men thought
certainly he had been gone, suddenly, and contrary to all
expectation, the blessed servant of God, being mindful of his
promise afore made, reached up his hands burning on a light fire,
which was marvellous to behold, over his head to the living God,
and with great rejoicing, as it seemed, struck or clapped them
three times together. At the sight whereof there followed such
applause and outcry of the people, and especially of them which
understood the matter, that the like hath not commonly been heard.
And so the blessed  martyr of Christ, straightway sinking down
into the fire, gave up his spirit, A. D. 1555, June 10. And thus
have you plainly and expressly described unto you the whole story,
as well of the life as of the death of Thomas Haukes, a most
constant and faithful witness of Christ's holy gospel.

LETTERS.

An epistle to the congregation, by Thomas Haukes.

"Grace, mercy, and peace, from God the Father, and from our Lord
Jesus Christ, be alway with you all, (my dear brethren and sisters
in the Lord Jesus Christ for ever,) and his Holy Spirit conduct
and lead you all, in all your doings, that you may always direct
your deeds according to his holy word; that when he shall appear
to reward every man according to their works, ye may, as obedient
children, be found watching, ready to enter into his everlasting
kingdom, with your lamps burning; and, when the Bridegroom shall
show himself, ye need not to be ashamed of this life which God
hath lent you, which is but transitory, vain, and like unto a
vapour that for a season appeareth and vanisheth away: so soon
passeth away all our terrestrial honour, glory, and felicity. For
all flesh, saith the prophet, is grass, and all his glory as the
flower of the field, which for a season showeth her beauty, and as
soon as the Lord bloweth upon it, it withereth away, and
departeth. For in this transitory and dangerous wilderness, we are
as pilgrims and strangers following the footsteps of Moses, among
many unspeakable dangers, beholding nothing with our outward man,
but all vain vanities and vexation of mind; subject to hunger,
cold, nakedness, bonds, sickness, loss, labours, banishment; in
danger of that dreadful dragon, and his sinful seed, to be
devoured, tempted, and tormented, who ceaseth not behind every
bush to lay a bait, when we walk awry to have his pleasure upon
us; casting abroad his apples in all places, times, and seasons,
to see if Adam will be allured and enticed to leave the living God
and his most holy commandments, whereby he is assured of
everlasting life; promising the world at will, to all that will
fall down in all ages, and for a mess of pottage sell and set at
nought the everlasting kingdom of heaven. So frail is flesh and
blood; and, in especial, Israel is most ready to walk awry, when
he is filled with all manner of riches, as saith the prophet.

"Therefore I am bold in bonds (as entirely desiring your
everlasting health and felicity) to warn you, and most heartily
desire you, to watch and pray; for our estate is dangerous, and
requireth continual prayer. For on the high mountains doth not
grow most plenty of grass, neither are the highest trees farthest
from danger, but seldom sure, and always shaken of every wind that
bloweth. Such a deceitful thing (saith our Saviour) is honour and
riches, that without grace it choketh up the good seed sown on his
creatures, and blindeth so their seeing, that they go groping at
noonday in darkness: it maketh a man think himself somewhat, that
is nothing at all. For though for our honour we esteem ourselves
and stand in our own light, yet when we shall stand before the
living God, there shall be no respect of persons: for riches help
not in the day of vengeance; neither can we make the Lord partial,
for money. But as ye have ministered unto the saints, so shall ye
receive the reward, which I am fully persuaded and assured shall
be plenteously poured upon you all, for the great goodness showed
unto the servants of the living God. And I most heartily beseech
Almighty God to pour forth a plenteous reward upon you for the
same, and that he will assist you with his Holy Spirit in all your
doings, that ye may grow, as ye have begun, unto such a perfection
as may be to God's honour, your own salvation, and the
strengthening of the weak members of Christ. For though the world
rage, and blaspheme the elect of God, ye know that it did so unto
Christ, his apostles, and to all that were in the primitive
church, and shall be, unto the world's end.

"Therefore believe in the light while ye have it, lest it be taken
away from you; if you shall seem to neglect the great mercy of God
that hath been opened unto you, (and your hearts consented unto
it,) that it is the very and only truth pronounced by God's only
Son Jesus Christ, by the good will of our heavenly Father:
therefore I say, in the bowels of my Lord Jesus Christ, stick fast
unto it; let it never depart out of your hearts and conversation,
that you with us and we with you at the great day, being one flock
as we have one Shepherd, may rise to the life immortal, through
Jesus Christ our only Saviour. Amen.

"Yours in him that liveth for ever.

THOMAS HAUKES."

Here followeth another letter of Thomas Haukes, sent to his wife
after his condemnation, being prisoner in Newgate; the copy
whereof is this:

"Grace be with you, and peace from God the Father, and from our
Lord Jesus Christ, which gave himself for our sins, to deliver us
from this present evil world, through the good will of God our
Father, to whom be praise for ever and ever. Amen.

"My dear yoke-fellow in the Lord, forasmuch as the Lord hath not
only called me to work in his vineyard, but hath also fulfilled
his good work in me, (I trust to his glory, and to the comfort of
all those that look for his coming,) I thought it my duty, dear
yoke-fellow, to write unto you some lessons out of God's book; and
if you will direct yourself thereafter, doubt not of it but God,
who refuseth none that will come to him with their whole heart,
will assist you with his Holy Spirit, and direct you in all his
ways, to his honour and glory, who grant it for his mercy sake.
Amen.

"First, I exhort you to fear God; to serve and honour his holy
name; to love him with all your heart, soul, and mind; to believe
faithfully all his promises; to lay sure hold upon them, that in
all your troubles, whatsoever they are, ye may run straight to the
great mercy of God, and he will bring you forth of them. Keep you
within his wings; then shall ye be sure that neither devil, flesh,
nor hell, shall be able to hurt you.

"But take heed; if you will not keep his holy precepts and laws,
and to the uttermost of your power call for the help of God to
walk in the same, but will leave them, and run to all abominations
with the wicked world, and do as they do; then be sure to have
your part with the wicked world in the burning lake that never
shall be quenched. Therefore beware of idolatry, which doth most
of all stink before the face of Almighty God, and was of all good
men most detested from the beginning of the world. For the which,
what kingdoms, nations, and realms, God hath punished with most
terrible plagues, with fire, brimstone, hunger, sword, and
pestilence, &c., to the utter subversion of them, it is manifestly
to be seen through the whole Bible. Yea, his own peculiar people,
whom he had done so much for, when they fell from him and went and
served other gods, contrary to his commandment, he utterly
destroyed and rooted them out from off the earth: and as many as
died in that damnable state, not repenting their abominable evil,
he threw them into the pit of hell. Again, how he hath preserved
those that abhor superstition and idolatry, and that have only
taken hold upon God with their whole heart, to serve him, and to
love him, to fear him, &c.:-- it is most manifestly to be seen
even from the beginning, out of what great dangers he hath ever
delivered them: yea, when all hope of deliverance was past as
touching their expectation, even then, in the sight of all his
enemies, would he work his godly will and purpose, to the utter
amazing and destruction of all those that were his manifest
enemies.

"Further, I exhort you, in the bowels of Christ, that you will
exercise and be stedfast in prayer; for prayer is the only mean to
pierce the heavens, to obtain at the hand of God whatsoever we
desire; so that it be asked in faith. Oh what notable things do we
read in Scriptures that have been obtained through fervent prayer!
We are commanded to call upon him for help, aid, and succour, in
necessities and troubles, and he hath promised to help us. Again,
they that will not call upon him with their whole heart, but upon
other dead creatures, in whom there is no help, (for there was
none found worthy to open the book, but only the Lamb Christ which
was killed for our sins,) I say, who that will refuse his help,
must even by the terrible judgments of God come utterly to
confusion: as it hath, and is daily manifest to be seen. And
whatsoever you desire of God in your prayer, ask it for Jesus
Christ's sake, for whom and in whom God hath promised to give us
all things necessary. And though that which we ask come not by and
by at the first and second calling, yet continue still knocking,
and he will at the length open his treasures of mercy, so that ye
shall be sure to obtain; for he hath so promised, if we continue
in faith, hoping surely in him. These former lessons, with all
such instructions as I have told you by mouth, I do wish that you
would most earnestly learn; and then I doubt not, but God, who is
the giver of all grace, will assist you in all your doings, that
ye may be found worthy of his kingdom, which is prepared through
Christ.

"Further, whereas it hath pleased God to send us children, my
desire is that they may be brought up in the fear of God and in
his laws. And this is to certify you, that ye deliver in any wise
my eldest son unto Master Throgmorton, who, upon his good will,
hath promised me to bring him up according to my desire; and, I
trust, as God hath put into his heart. See therefore that ye
deliver him in any wise without delay; and as for the other, if ye
shall seem to be burdened with him, (which I think nature will not
suffer,) my desire is, that it be brought up in the fear of God to
the uttermost of your endeavour, with some honest man that hath
the fear of God before his eyes; and let us give thanks unto God
who hath given them us, beseeching him that they may be counted
worthy to be of that flock that shall stand on the right hand of
the majesty of God, when he shall judge the world. Amen.

"Yet once again I warn you, that ye continue in fervent prayer, as
I said before; then shall ye be sure, that God, even of his own
mercy, according as he hath promised, will be a husband unto you,
and provide better for you than ever I was able to do; yea, he
will cause all men that fear him to pity you, to help you, to
succour you in all your necessities, so that if any will do you
wrong, he will be avenged on him. Moreover I wish you to keep
company with those of whom ye may learn to come to a more perfect
knowledge in God, and I doubt not but God will provide that such
will be glad to receive you, if you shall profess and go forward
in his truth.

"Finally, and to make an end, I desire you that ye take heed with
whom ye couple yourself. See that he be a man that feareth God,
loveth his laws, and will walk in the same to the uttermost of his
power: such a one as can be content to love you, and to care for
you. Take heed he be no brawler, no drunkard, no wicked person,
not given to filthiness, no worldling, no dicer, nor carder: in
fine, no filthy person, but choose you such a one as God may be
glorified in both your lives. And again, on your part, love him,
serve him, obey him in all godliness, as long as God shall give
you life in this world. Then shall ye both be sure to obtain that
kingdom which God the Father hath prepared, and Jesus Christ
obtained for you, that never shall have end, where I trust to
abide your coming. Amen.

"By your husband.

THOMAS HAUKES."

Ye heard before, in the letter of Thomas Haukes written to his
wife, mention made concerning his eldest son to be sent to Master
Throgmorton. Now what he writeth himself to the said Master
Throgmorton touching the same matter, by this his letter to the
said party, hereunder ensuing, may appear.

"Grace, mercy, and peace from God the Father, and from our Lord
Jesus Christ, be with you, and assist you in all your thoughts,
words, and works, that he in all things, as most worthy, may be
glorified, and that the blessing of Abraham may be poured
plenteously on you and all your posterity.

"Whereas the love of God hath moved you to require my son to be
brought up before your eyes, and the selfsame love hath also moved
me in like case to leave him in your hands, as unto a father in
mine absence, I shall require you in God's behalf, according to
your promise, that ye will see him brought up in the fear of the
Lord, and instructed in the knowledge of his holy word, that he
may thereby learn to leave the evil, and know the good, and always
be pricked forward with fatherly instructions, to follow my
footsteps, that as Almighty God hath made me worthy, through his
special grace, to work his will in obedience, he may learn to
follow me his father in the like, to God's honour and praise: and
this I require you in God's behalf to fulfil, or cause to be
fulfilled, as ye, before the living God, will make answer for the
same. I have left for the child certain books which shall be
delivered unto you, wherein his instruction and salvation lieth,
if he learn and practise the same. And thus most humbly beseeching
you, once again, to be as good to him as your promise was unto me,
that is, to be a father, and a wall of defence unto him in all
troubles, I leave him in your hand through the Lord Jesus, and
desire him to bless both him and you according to his good
promise: and all that good which ye shall do unto him, I shall
most heartily desire the everlasting God to recompense unto you in
his kingdom, where I hope to meet both him and you among all God's
elect. To which God be all praise, honour, and glory. Amen.

"Yours and all men's in Christ Jesus.

THOMAS HAUKES."

$

287. THOMAS WATS.

The history of Thomas Wats, examined, tried, and burnt for the
truth of the gospel.

Thomas Wats of Billericay, within the county of Essex, of the
diocese of London, was by his occupation a linen draper; who,
before he was apprehended, had sold and made away his cloth in his
shop, and disposed his things, being set in order, to his wife and
children, and gave away much of his cloth unto the poor. For he
looked always to be taken by God's adversaries and his, as shortly
after came indeed to pass; so that, upon the twenty-sixth day of
April, he was apprehended and brought before the Lord Riche and
other commissioners at Chelmsford, and there, being accused for
not coming to the church, was upon the same examined before the
Lord Riche, Henry Tyrrel, Sir Anthony Brown, Edmund Tyrrel, Thomas
Mildman, John Wiseman, Roger Appleton, Richard Weston, Justice
Gaudy, &c.: the sum and principal effect of which examination
hereunder followeth briefly expressed.

When this Thomas Wats came before the Lord Riche and other the
justices, whose names are specified in the letter following,
(which they sent unto the bishop of London against him,) at the
sessions at Chelmsford, the Lord Riche said these words or the
like in effect unto him. "Wats, ye be brought hither, as I
understand, because of disobedience to the king and the queen's
laws. Ye will not come to the church, ye will not hear mass, &c.,
but have your conventicles a sort of you in corners, contrary to
the king's and queen's proceedings." Unto which his words Wats
answered and said "My Lord, if I have offended a law, I am subject
here to the law." Then Anthony Brown, justice, said unto him,
"Wats, I pray thee tell me who hath been thy schoolmaster to teach
thee this gear, or where didst thou first learn this religion?"
"Forsooth," quoth Wats, "even of you, sir: you taught it me, and
none more than you. For in King Edward's days in open sessions you
spake against this religion now used; no preacher more. You then
said the mass was abominable, and all their trumpery besides,
wishing and earnestly exhorting that none should believe therein,
and that our belief should be only in Christ: and you said then,
whosoever should bring in any strange nation to rule here, it were
treason, and not to be suffered."

Then said Brown to my Lord Riche, "He belies me, my Lord. What a
knave is this! he will soon belie me behind my back, when he doth
it before my face"-- and my Lord Riche said again, "I dare say he
doth so."

After these words, Wats took occasion to speak somewhat of King
Philip and of his coming in; but what it was I could not justly
learn. But thus much was heard, that after those words spoken, the
bench among themselves stood up, and said one to another,
"Treason!" saving one good man, called Justice Gaudy, who a little
before was about to speak: but, when he heard them cry "treason,"
he held down his head as one grieved and troubled at their doings.

In conclusion, the commissioners being weary of him, or else not
willing to meddle further in such high matters, sent him up to the
bishop of London, with their letter withal, importing the cause of
his sending up, as the contents thereof hereunder follow to be
seen.

A letter sent by certain justices in Essex to Bonner, bishop of
London.

"After our most hearty commendations to your good Lordship, these
shall be to advertise you, that at our sessions of Oyer and
Terminer holden at Chelmsford the twenty-sixth day of April last
past, here came before us in open court one Thomas Wats of
Billericay within your diocese, by ordinary process: and then and
there being examined why he refused to come to his parish church,
and there to receive the sacrament of the altar, and hear divine
service, according to the institution of holy church, he openly
there answered generally, that like as the service of the church
set out in the days of the late King Edward the Sixth, was said by
us now to be abominable, heretical, schismatical, and all naught;
so he said, that all that is now used and done in that church, is
abominable, heretical, schismatical, and all naught, with divers
other erroneous and arrogant words: and therefore we have thought
good to send him to your Lordship, to be further examined by you
of his particular opinions, as to your pastoral office shall seem
convenient; certifying you further, that in our opinion he is one
of the most arrogant heretics that hath been heard speak, or ever
came before you, and not meet to be kept here in any gaol, as well
for fear of corrupting others, as for divers and sundry other
special causes hereafter to be more declared. Thus leaving to
molest your good Lordship, we commit you to the Holy Ghost.--Given
at Chelmsford the twenty- seventh of April, Anno 1555.

"Your good Lordship's most assured.

R. Riche.

Henry Tyrrel.

Anthony Brown.

Edmund Tyrrel.

Thomas Mildmay.

John Wiseman.

Roger Appleton.

Richard Weston."

Now when the bishop had received him, how he used him it is easy
(by his common practices with others) to judge. What his private
conferences were I know not, but what was publicly done in the
consistory at Paul's (the common stage for these tragedies) you
shall here see.

The first appearance of Thomas Wats in the bishop's consistory.

First upon Thursday, being the second day of May, Thomas Wats was
brought thither before the bishop of London; and there, being
examined upon his words had before the Lord Riche and others, (as
is contained in their letters,) he did earnestly affirm the same
to be true. Whereupon the bishop objected, and examined him upon
these articles following, to the which he answered, as under may
appear.

"I. First, that the said Thomas Wats was of Billericay, and so of
the jurisdiction of the bishop of London.

"II. Item, that he believed not in the sacraments of the holy and
catholic church, as the catholic Church of Rome, and all other
churches, members of the same, ever hitherto have believed, and is
taught of all good and faithful people; nor hath allowed the
sacraments, rites, usages, or ceremonies of the said church, but
hath despised the same.

"III. Item, that he believeth, and also hath taught others, that
the substance of material bread and wine doth remain in the
sacrament of the altar after the consecration: and that the said
material bread and wine are the signs and tokens of Christ's body
hanged upon the cross, and of his blood there shed: and that in
the said sacrament there is only a memory or remembrance of
Christ's body and blood, and nothing else.

"IV. Item, that he believeth, and doth precisely affirm, that the
very true presence of Christ's body and blood in substance, is not
in the sacrament of the altar, but only in heaven, and no where
else.

"V. Item, that he believeth, affirmeth, and saith, that the mass
now used in the Church of Rome, here in England, and other places,
is full of idolatry, abomination, and wickedness; and that Christ
did never institute it, nor ordain it, nor yet allow it as a good
and laudable thing to be used in his church.

"VI. Item, that he believeth and affirmeth, that auricular
confession to be made unto the priest is not necessary, but
superfluous: and that it is enough for a man to believe only, and
to confess himself unto God, without any priest or minister at any
time, though he may have the priest to confess him unto.

"VII. Item, that he believeth that Luther, Wickliff, Dr. Barnes,
and all others that have holden against the sacrament of the
altar, and suffered death by fire, or otherwise, for the
maintenance of the said opinion, were good men and faithful
servants and martyrs of Christ in so believing and dying.

"VIII. Item, that he hath and doth believe, that to fast, pray, or
to do alms-deeds, is a thing utterly unprofitable: for if a man
shall be saved, he shall be saved without doing of them; and if he
shall be damned, they shall not help him, or do him any good at
all.

"IX. That the said Wats of late coming into open court at the
sessions before the Lord Riche, Sir Henry Tyrrel, knight, Anthony
Brown, esquire, and others, and being then and there examined, did
openly confess, that he had refused to come to the church, and to
hear there the divine service, and to receive the sacrament of the
altar, according to the order of the church: because that like as
the service of the church, set out in the days of the late King
Edward the Sixth, was said and alleged to be abominable,
heretical, schismatical, and all naught; so he (the said Thomas
Wats) then and there said openly before the said commissioners,
that all that is now used and done in the church, is abominable,
heretical, schismatical, and altogether naught: and that he did
also then utter before the said commissioners other erroneous and
arrogant words, to the hurt of his soul, and to the evil example
of the people there present.

"X. Item, that he the said Thomas, by reason of the premises, was
and is to be taken, had, reported, and judged as a manifest and
open heretic; and for the same, by the order of ecclesiastical
laws, is to be declared accursed; and being obstinate and
incorrigible, is to be delivered to the secular power, there to be
punished as a heretic.

"XI. Item, that he, over and besides all these offences and
trespasses aforesaid, had also added this trespass; that is to
wit, that he had believed and deliberately spoken that the Church
of Rome, in her rites, ceremonies, sacraments, constitutions, and
traditions, is the synagogue of Satan; and therefore that he had
consented and agreed in opinion and belief with one John Tooley,
of late hanged at Charing Cross, who, at the time of his
executing, desired the people to pray to be delivered from the
tyranny of the bishop of Rome, with all his enormities; as who
should say, that his authority and doings were tyranny, and had
all enormities and iniquities in them.

"XII. Item, that the premises and every part thereof be true,
notorious, manifest, and openly spoken and talked of amongst the
honest and credible persons in great multitude; and that of all
and singular the same within Billericay aforesaid, and other
places thereabout, being of the diocese of London, there is a
common voice and fame thereof."

The answer of the said Thomas Wats to the aforesaid articles.

"To the Ist he said and confessed the same to be true in every
part thereof.

"To the IInd article he answered, that he believeth in all the
sacraments according to Christ's institution, and the catholic
church; but not according to the bishop of Rome's church: and
further said, that he doth not believe now, as he had done in
times past -- for in time past he believed as the church then
believed, but now he doth not so believe; for the Church of Rome
hath deceived us -- and therefore, he said, he did not believe as
the Church of Rome believeth, but as Christ hath taught him. And
further said, that he was so taught to believe by preaching of one
Master Alvey, and others whose names he remembered not; which
Alvey, he said, did preach the word of God truly and sincerely.

"To the IIIrd he answered, that he hath and doth believe, that
Christ's body is in heaven, and no where else; and further, that
he will never believe that Christ's body is in the sacrament.

"To the IVth he answered, confessing and firmly believing the same
to be true.

"To the Vth, that he did believe that the mass is abominable, and
that he will not go one jot from that his belief.

"To the VIth, that he neither did, nor yet doth believe that the
priest can absolve him of his sins: howbeit he denieth not but it
is good to ask counsel at the priest's mouth.

"To the VIIth he said, that he knew not what the opinions of the
said persons named in the said article were; and in case the said
persons did believe, that the body and blood of Christ were
really, and in very deed, in the sacrament of the altar, then that
they were not good men. But in case they did believe that the body
and blood of Christ was not in the sacrament of the altar really
and truly, then he believed that they were good Christian men.

"To the VIIIth, that he had not spoken as is contained in this
article; but said, that he hath and doth believe, that fasting,
prayers, and alms-deeds, be works of a lively faith.

"To the IXth he confessed, that he did utter and speak, as in this
article is contained; and, further, desireth God that he might die
in that faith and belief, wherein he now is.

"To the Xth he answered and said, that he will submit himself
herein to the order of the law: and further said, that he trusteth
that with God he shall be blessed, although with men he be
accursed.

"To the XIth he said, that he believed that the bishop of Rome is
a mortal enemy to Christ and his church. And as for Tooley he
said, he did never see nor know him; but in case the said Tooley
did wish and pray as is contained in the article, then he did
likewise wish and consent with him therein.

"To the XIIth he answered, that all which before he confessed to
be true, is also true; and all that he hath denied to be true, be
denieth again to be true, and believeth the same to be according
to such things as he hath confessed.

"By me, THOMAS WATS."

Three other appearances of Thomas Wats in the consistory.

These articles thus propounded and answered, the bishop commanded
him to appear again in the same place at three of the clock in the
afternoon, upon the same day; at which hour, being brought thither
by his keeper, the bishop began with him in this wise; "Wats! you
know what I said unto you to-day, and what I appointed unto you at
this time. The time is now come: weigh and consider with yourself,
that you are but a man, and albeit that ye will wilfully cast away
your body, yet cast not so away your soul; but while ye have time,
return and confess the truth." Whereunto Thomas Wats answered and
said, "I am weary to live in such idolatry as ye would have me to
live in;" upon which answer the bishop caused his articles again
to be read. He thereto answered as before, and further, subscribed
the same with his own hand.

The bishop, after many persuasions to cause him to recant, willed
him to depart as then, and to come again on Saturday at eight of
the clock in the morning; where, the bishop being absent, Dr.
Nicholas Harpsfield, as then being his deputy, did sit, and
earnestly exhorted him to deny his opinions. To whom in the end he
answered "Well, ye have a law to condemn me, and I submit myself
to the law; but not to the laws of the church, as you call it: and
further I do affirm, and will stand to mine answers that I have
made."

Whereupon Dr. Harpsfield willed him to appear there again upon
Friday, being the tenth day of the same month of May. Upon which
day the bishop privately sent the said Thomas Wats into his
chamber, and there, with many fair promises tempted and tried him,
whether he would revoke his errors, as he then termed them. But
Wats answered him in this sort "I will not believe your church,
neither the Romish church; and therefore you do but labour in vain
thus to travail with me." He was hereupon again dismissed for that
time until Friday the seventeenth day of May, and then commanded
to appear in the consistory; which commandment he obeyed, and
having the accustomed former articles ministered unto him, made
then such answers as before.

Thus being tossed to and fro from day to day, and hour to hour, he
was at the last, the eighteenth day of the month of May, brought
into the consistory, where first was made a brief recital of all
the former process: and there the said Wats, being, by the bishop
and others, willed to deny his profession, made this final answer
"God keep me from the doctrine that ye would have me to come unto,
which ye have now declared. And I beseech God that I may persevere
in that that I have done; for I will stand to mine answers."

The bishop, perceiving his fair flattering promises nothing to
prevail, and having no great store of other reasons to persuade
with, put forth his last and strongest argument of condemnation;
which being ended, he was delivered to the sheriffs of London, and
by them was sent to Newgate, where he remained until the ninth day
of June, or (as some record) to the twenty-second of May: at which
time he was carried unto Chelmsford, and there was brought to
Scot's house, keeping then an inn in Chelmsford, where, as they
were eating meat with Haukes and the rest that came down to their
burning, they prayed together both before and after their meat.
Illustration: Wats with his Wife and Children

Then Wats went and prayed privately to himself, and afterward came
to his wife and his six children being there, and said these words
in effect:

"Wife, and my good children! I must now depart from you. Therefore
hence-forth know I
you no more; but, as the Lord hath given you unto me, so I give
you again unto the Lord, whom, I charge you, see you do obey, and
fear him: and beware ye turn not to this abominable papistry,
against the which I shall, anon, by God's grace, give my blood.
Let not the murdering of God's saints cause you to relent, but
take occasion thereby to be the stronger in the Lord's quarrel,
and I doubt not but he will be a merciful Father unto you." All
these and such-like words spake he unto them, and they unto him;
of whom two, as it is said, offered to be burnt with him. In the
end he bade them farewell, and kissed them all, and was carried to
the fire.

At the stake, after he had kissed it, he spake to my Lord Riche
these or the like words "My Lord," saith he, "beware, beware! for
you do against your own conscience herein; and without you repent,
the Lord will revenge it: for you are the cause of this my death."

$

288. CONCERNING THE CHILDBED OF QUEEN MARY, AS IT WAS
RUMOURED AMONG THE PEOPLE.

Long persuasion had been in England with great expectation, for
the space of half a year or more, that the queen was conceived
with child. This report was made by the queen's physicians, and
others nigh about the court; so that divers were punished for
saying the contrary: and commandment was given, that in all
churches, supplication and prayer should be made for the queen's
good delivery; the certificate whereof ye may read before in the
letter of the council sent to Bonner, and also the same, moreover,
may appear by provision made before in act of parliament for the 
child.

And now, forasmuch as in the beginning of this month of June,
about Whitsuntide, the time was thought to be nigh that this young
master should come into the world, and that midwives, rockers,
nurses, with the cradle and all, were prepared, and in a
readiness; suddenly, upon what cause or occasion it is uncertain,
a certain vain rumour was blown in London of the prosperous
deliverance of the queen, and the birth of the child; insomuch
that the bells were rung, bonfires and processions made, not only
in the city of London, and in most other parts of the realm, but
also in the town of Antwerp guns were shot off upon the river by
the English ships, and the mariners thereof rewarded with a
hundred pistolets, or Italian crowns, by the lady regent, who was
the queen of Hungary. Such great rejoicing and triumph was for the
queen's delivery, and that there was a prince born. Yea, divers
preachers, namely, one the parson of St. Anne within Aldersgate,
after procession and Te Deum sung, took upon him to describe the
proportion of the child, how fair, how beautiful, and great a
prince it was, as the like had not been seen.

In the midst of this great ado, there was a simple man (this I
speak but upon information) dwelling within four miles of Berwick,
that never had been before half way to London, which said
concerning the bonfires made for Queen Mary's child, "Here is a
joyful triumph; but at length all will not prove worth a mess of
pottage" as indeed it came to pass; for in the end all proved
clean contrary, and the joy and expectations of men were much
deceived. For the people were certified, that the queen neither
was as then delivered, nor after was in hope to have any child.

At this time many talked diversely. Some said this rumour of the
queen's conception was spread for a policy; some others affirmed
that she was deceived by a tympany, or some other like disease, to
think herself with child, and was not; some thought she was with
child, and that it did by some chance miscarry, or else that she
was bewitched; but what was the truth thereof the Lord knoweth, to
whom nothing is secret.

One thing of mine own hearing and seeing, I cannot pass over
unwitnessed: There came to me, whom I did both hear and see, one
Isabel Malt, a woman dwelling in Aldersgate Street in Horn Alley,
not far from the house where this present book was printed, who
before witness made this declaration unto us: that she, being
delivered of a man-child upon Whit Sunday in the morning, which
was the eleventh day of June, anno 1555, there came to her the
Lord North, and another lord to her unknown, dwelling then about
Old Fish Street, demanding of her if she would part with her
child, and would swear that she never knew nor had any such child;
which if she would, her son (they said) should be well provided
for, she should take no care for it; with many fair offers, if she
would part with the child. After that, came other women also, of
whom one they said should have been the rocker; but she in no wise
would let go her son, who at the writing hereof being alive, and
called Timothy Malt, was of the age of thirteen years and upward.

Thus much, I say, I heard of the woman herself. What credit is to
be given to her relation, I deal not withal, but leave it to the
liberty of the readers to believe it they that list: to them that
list not, I have no further warrant to assure them.

Among many other great preparations made for the queen's
deliverance of child, there was a cradle very sumptuously and
gorgeously trimmed, upon the which cradle for the child appointed,
these verses were written, both in Latin and English.

"Quam Mari� sobolem, Deus optime, summe, dedisti,
Anglia incolumem redde, tuere, rege."
"The child which thou to Mary, O Lord of might! hast send,
To England's joy, in health preserve,--keep, and defend!"

$

289. PROTESTANT BOOKS CONDEMNED BY THE COUNCIL

About this time there came over into England a certain English
book, giving warning to Englishmen of the Spaniards, and
disclosing certain close practices for recovery of abbey-lands,
which book was called, A Warning for England; whereof ye shall
understand more, God willing, when we come to the Spanish 
inquisition: so that by the occasion of this book, upon the
thirteenth day of this month came out a certain proclamation, set
forth in the name of the king and queen, repealing and
disannulling all manner of books written or printed, whatsoever
should touch any thing the impairing of the pope's dignity;
whereby not only much godly edification was hindered, but also
great peril grew among the people. The copy of which proclamation
here followeth.

"Whereas by the statute made in the second year of King Henry the
Fourth concerning the repressing of heresies, there is ordained
and provided a great punishment, not only for the authors, makers,
and writers of books containing wicked doctrine, and erroneous and
heretical opinions, contrary to the catholic faith and
determination of the holy church, and likewise for their fautors
and supporters; but also for such as shall have or keep any such
books or writings, and not make delivery of them to the ordinary
of the diocese or his ministers, within a certain time limited in
the said statute, which act or statute being by authority of
parliament of late revived, was also openly proclaimed, to the
intent the subjects of the realm upon such proclamation should the
rather eschew the danger and penalty of the said statute; and as
yet nevertheless, in most parts of the realm, the same is
neglected, and little regarded: the king and queen our sovereign
lord and lady, therefore, &c., straitly charge and command: that
no person or persons, of what estate, degree, or condition soever
he or they be, from henceforth presume to bring or convey, or
cause to be brought or conveyed into this realm, any books,
writings, or works hereafter mentioned; that is to say, any book
or books, writings or works, made or set forth, by or in the name
of Martin Luther, or any book or books, writings or works, made or
set forth, by or in the name of �colampadius, Zuinglius, John
Calvin, Pomerane, John Alasco, Bullinger, Bucer, Melancthon, 
Bernardine, Ochin, Erasmus, Sarcerius, Peter Martyr, Hugh Latimer,
Robert Barnes, otherwise called Friar Barnes, John Bale, otherwise
called Friar Bale, Justus Jonas, John Hooper, Miles Coverdale,
William Tyndale, Thomas Cranmer, late archbishop of Canterbury,
William Turner, Theodore Basil, otherwise called Thomas Beacon,
John Frith, Roy, and the book commonly called Hall's Chronicle, or
any of them in the Latin tongue, Dutch tongue, English tongue,
Italian tongue, or French tongue, or any other like book, paper,
writing, or work, made, printed, or set forth, by any other person
or persons, containing false doctrine contrary and against the
catholic faith, and the doctrine of the catholic church. And also
that no person or persons presume to write, print, utter, sell,
read, or keep any, or cause to be written, printed, uttered, or
kept, any of the said books, papers, works, or writings, or any
book or books, written or printed in the Latin or English tongue,
concerning the common service and administration set forth in
English to be used in the churches of this realm in the time of
King Edward the Sixth, commonly called "The Communion Book, or
Book of Common Service and Ordering of Ministers, otherwise
called, The Book set forth by authority of Parliament, for Common
Prayer and Administration of the Sacraments," or to be used in the
mother tongue within the Church of England; but shall, within the
space of fifteen days next after the publication of this
proclamation, bring or deliver, or cause the said books, writings,
and works, and every of them remaining in their custodies and
keeping, to be brought and delivered to the ordinary of the
diocese, where such books, works, or writings be or remain, or to
his chancellor or commissaries, without fraud, colour, or deceit,
at the said ordinary's will and disposition to be burnt, or
otherwise to be used or ordered by the said ordinaries, as by the
canons or spiritual laws it is in that case limited and appointed,
upon pain that every offender contrary to this proclamation, shall
incur the danger and penalties contained in the said statute, and
as they will avoid their Majesties' high indignation and
displeasure, and further answer at their uttermost perils.

"And their Majesties, by this proclamation, give full power and
authority to all bishops and ordinaries, and all justices of the
peace, mayors, sheriffs, bailiffs of cities and towns corporate,
and other head officers within this realm and the dominions
thereof, and expressly command and will the same and every of
them, that they and every of them, within their several limits and
jurisdictions, shall in the default and negligence of the said
subjects, after the said fifteen days expired, inquire and search
out the said books, writings, and works; and for this purpose
enter into the house or houses, closets, and secret places of
every person, of whatsoever degree, being negligent in this
behalf, and suspected to keep any such book, writing, or works,
contrary to this proclamation: and that the said justices, mayors,
sheriffs, bailiffs, and other head officers above specified, and,
every of them within their said limits and jurisdictions, finding
any of the said subjects negligent and faulty in this behalf,
shall commit every such offender to ward, there to remain without
bail or mainprize, till the same offender or offenders have
received such punishment as the said statute doth limit and
appoint in this behalf. 

"Given under our signs manual, at our honour of Hampton Court, the
13th day of June, the first and second years of our reigns."

"Imprinted by John Cawood, anno 1555."

Articles to be inquired upon by the wardens of every company,
touching seditious books, especially touching the book called, A
Warning for England.

"I. Whether they have seen any of the aforesaid books?

"II. Whether they have heard of any of the said books?

"III. Where they were, and in what place they have seen them?

"IV. Whom they know to have lately come from beyond the sea;
especially from Zurich, Strasburg, Frankfort, Wezel, Emden, and
Delsburg?

"V. Whom they know, or vehemently suspect, to be common carriers
of letters, or money, thither from hence?

"VI. That they bring to my Lord Mayor all such seditious books as
they have, or shall have found hereafter."

$

290. SOME PAPISTICAL BLASPHEMIES.

In the previous chapter thou hast heard, Christian reader! the
profound and learned censure of the catholic Church of England,
what books they mislike and reject as heretical, schismatical, and
pernicious. Against the which catholic censure of these learned
fathers, I have not at this time to infer: neither doth my leisure
now serve to write apologies in defence of these authors here
condemned. Only so much leave it may please the reader to grant me
to set before him here a pair of balances, wherein to weigh the
books on the one side condemned, with the books on the other side
allowed, to the end that we, weighing the one with the other, may
discern the better between them, which part weigheth best with
God's holy truth and true catholic church, against manifest
idolatry and palpable abomination. And now therefore, as they have
in this present proclamation given their condemnation upon these
books above recited; so I desire thee to give thy censure upon
their books, by them allowed, and upon the matter in them
contained, and mark well what good stuff it is.

And first to begin with the Primer in English for children, after
the use of Salisbury, imprinted with privilege according to
letters-patent of the king and queen's Majesties in the reign of
Queen Mary. Let us repeat and survey some part of thesaid Primer,
(for to express all, it were too long,) beginning with the first
lesson of our Lady, in these words:

"Holy Mary, mother most pure of virgins all,
Mother and daughter of the King Celestial,
So comfort us in our desolation.
That by thy prayer and special mediation.
We enjoy the reward of thy heavenly reign," &c.

Confer this with the Scriptures, good reader, and judge uprightly
whether this doctrine be tolerable in the church or not. It
followeth more in the Second Lesson:

"Holy Mary, of all godly the godliest.
Pray for us, of all holy the holiest;
That he our prayers accept may in good wise.
Which of thee was born, and reigneth above the skies," &c.

In the Third Lesson.

"Thy Son beseech, with humble intercession.
To purge us clean of our transgression;
That so being redeemed we may the place ascend,
Where thou dwellest with him world without end."

The Versicle.

"Pray for the people, entreat for the clergy, make intercession
for the devout woman-kind; let all feel thy help, that worthily
solemnize thy memorial," &c.

Another Versicle.

"Holy Mother of God, make thy petition.
That we may deserve Christ's promission," &c.

And in the anthem after Benedictus, thus it followeth:-

"We beseech thee of thy pity to have us in remembrance, and to
make means for us unto Christ, that we, being supported by thy
help, may deserve to attain the kingdom of heaven."

Furthermore in the collect after it followeth:

"And grant, that through the gracious intercession of the Virgin
thy Mother, we may be delivered from this present heaviness, and
have the fruition of eternal gladness."

It followeth moreover in the said Primer thus, concerning the
material cross.

"O God, which hast ascended thy most holy cross, and hast given
light to the darkness of the world, vouchsafe by the virtue of thy
cross to illumine, visit, and comfort both our hearts and bodies,"
&c.

Moreover, in the name of St. John Baptist thus it prayeth:-

"O Lord, defend us alway through the continual succours of St.
John Baptist. For the more frail we be, the more need we have to
be relieved with necessary prayers," &c.

In which words note, good reader, not only the absurdity of
doctrine, but also the stolidity of the reason. For whereas their
doctrine pretendeth that St. John Baptist should pray for us, here
we pray to God for St. John Baptist, that he will hear his prayer
praying for us. It followeth furthermore in the name of Peter and
Paul:-

"Hear us mercifully; and grant th�t through the merits of them
both, we may obtain the glory everlasting," &c.

Of St. Andrew.

"So let him, O Lord, be a continual petitioner for us to thee,"
&c.

Of St. Lawrence thus:-

"St. Lawrence the deacon did work a great work. For by the virtue
of the holy cross, he gave sight to the blind," &c.

And how can this be true, when the holy cross was not yet found in
the time of St. Lawrence? For Helen which first found the cross,
as they say, came after St. Lawrence more than forty years.

Of Thomas Becket, archbishop of Canterbury.

"By the blood of Thomas, which he for thee did spend, Make us,
Christ, to climb, whither Thomas did ascend."

Of St. Nicholas.

"O God, which hast glorified blessed Nicholas, thy holy bishop,
with innumerable miracles, grant, we beseech thee, that by his
merits and prayers we may be delivered from the fire of hell."

Of Mary Magdalene.

"Grant, we beseech thee, through thy mercy, to let her purchase
for us the bliss everlasting," &c.

Another prayer of our Lady.

"The dolorous compassion of God's sweet Mother
Bring us to the bliss of Almighty God the Father," &c.

Another prayer in the said Primer to our Lady.

"Establish us in peace and tranquillity.
And change the name of sinful Eva:
Loose thy prisoners from captivity,
Unto the blind give sight again:
Deliver us from malignity.
To the end we may some grace attain:
Show thyself to be a Mother.
So that he accept our petition.
Deliver us from bondage of sin."

Item.

"Holy Mother, succour the miserable, comfort the weak-spirited,
give courage to the desperate, pray for the people, make
intercession for the clergy, and be a mean for the devout
womankind," &c.

Another blasphemous prayer.

"O thou meek Mother, have mercy therefore
On wretches, for whom thou haddest these paines all,
Seeing thy Son that vine-cluster pressed sore:
And from the pestilence of death eternal.
Keep us by voiding the Send infernal.
And join us with them which rewarded be
'With eternal life, seeing the Deity."

Another blasphemy in the said Primer.

"Hail Queen, mother of mercy, our life, our sweetness, our hope.
Unto thee do we cry and sigh, weeping and wailing. Come off,
therefore, our patroness; cast upon us thy pitiful eyes; and after
this our banishment, show to us the blessed fruit of thy womb. O
Gate of glory! be for us a reconciliation unto the Father and the
Son. From the wretched their faults expel: wipe the spots of sins
unclean," &c.

Item, to our Lady.

"The fruit of thy womb everlasting
We may behold through thy deserving," &c.

Item.


"Grant, we beseech thee, that by her merits and prayers we may
attain to that unspeakable joy, where she, being assumpt, doth now
rejoice with thee in heaven for ever."

And thus much hitherto of this Catholic Primer, called our Lady's
Matins; whereunto, if it were not tedious for the reader, we would
also adjoin our Lady's Psalter, to the intent that all indifferent
readers, as they have seen what books these catholic fathers have
condemned and do condemn for heretical; so the same also may see
and judge, what books on the other side they approve as lawful and
catholic. And forasmuch as it is not known peradventure to all
men, what our Lady's Psalter is, or what it meaneth; yea, and some
peradventure will deny any such book of our Lady's Psalter to be
written or approved, here therefore we will first produce the name
of the author, who was Bonaventure, a seraphical doctor, bishop
also and cardinal, canonized moreover by Pope Sixtus the Fourth,
anno 1482, for a saint in the calendar, who, in his book thus
entitled in Latin, Incipit Psalterium beatem Virginis, compilatum
per Seraphicum Doctorem Sanctum Bonaventuram Episcopum Albanensem,
necnon sanct� Roman� Ecclesi� Presbyterum Cardinalem, in honorem
genetricis, &c., (fol. 84, in the second part of his whole works,
which were imprinted at Strasburgh, anno 1495,) to show himself a
devout servant to his Lady, hath taken every psalm of David's
Psalter, (which be peculiarly made and referred to Almighty God,)
and hath in divers of the said psalms and verses put out the name
of the Lord, and hath placed in the name of our Lady. This being
done through the whole psalms and every one of them, it is now
called our Lady's Psalter, used to be sung and said in the praise
and service of our Lady. A brief taste whereof, for example's
sake, (for, to show all, it were too long,) we thought here to
exhibit unto the reader in order, as followeth:-

"Here beginneth the Psalter of the blessed Virgin, made by the
seraphical doctor St. Bonaventure, the bishop of Albano, and
cardinal of the holy Church of Rome."

1. "Blessed is the man which understandeth thy name, O Virgin
Mary; thy grace shall comfort his soul. Thou shalt bring forth in
him the most plentiful fruit of justice, being watered as it were
with fountains of water. All women thou passest in the beauty of
thy body; all angels and archangels in the excellency of thy
holiness. Thy mercy and thy grace is magnified every where," &c.--
"Glory be to the Father," &c.

2. "Why do our enemies fret and imagine vain things against us?
Let thy right hand defend us, O Mother of God, terribly
confounding and destroying them as a sword. Come unto her, all ye
that labour and are troubled, and she will give rest unto your
souls. Come unto her in your temptations, and her loving
countenance shall stablish and comfort you. Bless her with all
your heart; for the earth is full of her mercy. Glory be to the
Father," &c.

3. "Why are they so many, O Lady, that trouble me? In thy fury
thou shalt persecute and destroy them. Loose the bonds of our
impiety, and take away the burden of our sins. Have mercy upon me,
O Lady, and heal my infirmity. Take away my sorrow and the anguish
of my heart. Deliver me not into the hands of mine enemies, and in
the day of my death comfort my soul. Bring me unto the haven of
salvation, and restore my spirit unto my Maker and Creator. Glory
be to the Father," &c.

4. "When I called to thee, thou heardest me, O my Lady, and out of
thy high throne thou didst vouchsafe to think upon me. From the
roaring of them that prepare themselves to devour me, and out of
the hands of such as seek after my life, thy grace shall deliver
me: because thy mercy and thy pity are great towards all them that
call upon thy holy name. Blessed he thou, O Lady, for ever, and
thy majesty for ever and ever. Glorify her, all nations of the
earth," &c.

5. "Hear my words, O Lady," &c. "Turn our mourning into gladness,
and our trouble into rejoicing. Let our enemies fall before our
feet, and with thy power dash their heads in pieces."

6. "O Lady, suffer me not to be rebuked in God's anger, nor to be
chastened in his heavy displeasure," &c. "From the gate and deep
pit of hell, with thy holy prayers deliver us. Let the everlasting
gates be opened, that we may show forth thy marvellous works for
ever. Because neither the dead, nor they that be in hell, shall
praise thee, O Lady, but they which shall obtain by thy grace life
everlasting."

7. "O my Lady, in thee will I put my trust; deliver me from mine
enemies, O Lady. Stop the mouth of the lion, and bind the lips of
the persecutors. Make no tarrying for thy name's sake, to show thy
mercy upon me. Let the brightness of thy countenance shine upon
us, that our conscience may be saved before the most highest. If
the enemy do persecute my soul, O Lady, help me that he destroy me
not."

9. "I will give thanks to thee, O Lady, with my whole heart, and
will show forth among the nations thy praise and glory," &c. "They
shall find grace through thee, the finder out of grace and
salvation. The humble and penitent groan for pardon and
forgiveness; heal thou the sores of their heart," &c.

10. "In thee, O Lady, do I put my trust," &c. "Seek her even from
your youth, and she shall glorify you," &c. "Her mercy take from
us the multitude of our sins, and give unto us plenteousness of
merits," &c.

12. "Save me, O Mother of love, and fountain of mercy," &c. "Thou
thyself alone hast gone about the compass of the earth, to help
them that call upon thee."

13. "How long dost thou forget me, O Lady, and dost not deliver me
in the day of my trouble? How long shall mine enemy triumph over
me? With thy mighty power destroy him," &c. "We magnify thee the
finder and the author of grace, by whom the world is repaired,"
&c.

16. "Preserve me, O Lady, for in thee have I put my trust," &c.
"Blessed be thy breasts, [from] which, with thy deifying milk,
didst [thou] nourish the Saviour," &c.

18. "I will love thee, O Lady of heaven and earth; I will call
upon thy name among the nations. Confess yourselves unto her, ye
that are troubled in heart, and she shall strengthen you against
your enemies," &c. "All ye cloisterers, honour her, for she is
your helper and special advocate. Be thou our refreshing and rest,
for thou art the marvellous foundation of all religion."

20. "Hear us, O Lady, in the day of trouble," &c. "Cast us not
away in the time of our death, but succour our soul when it
forsaketh the body. Send an angel to meet it, that it may be
defended from the enemies," &c. "In torments and pain let it feel
thy comfort, and grant to it a place among the elect of God."

25. "To thee, O Lady, do I lift up my soul," &c. "Let not the
snares of death prevail against me,"

26. "Be thou my guide to the heavenly rest, and to the company of
angels associate me."

26. "Judge thou me, O Lady, for I am fallen from mine innocency:
but because I put my trust in thee, therefore I shall not fall,"
&c.

27. "O Lady, let the brightness of thy face be my light, and let
the clearness of thy grace shine unto my mind," &c.

28. "To thee, O Lady," &c. "Have mercy upon me in the day of my
trouble, and in the light of thy truth deliver me," &c.

31. "In thee, O Lady, do I put my trust; let me not be confounded 
for ever: in thy glory receive me. Thou art my strength and my
refuge, my consolation and protection," &c. "Deliver me from the
snare that they have laid for me, because thou art my helper. Into
thy hands I commend my spirit," &c.

34. "I will always praise our Lady," &c. "In perils, in adversity,
call upon her, and in time of need ye shall find succour. Let her
conversation be an example unto you, and follow the virtue of her
humility. Because therefore, O Lady, thou wast humble and lowly, 
thou didst compel the Word increate to take flesh of thee."

36. "The wicked man said," &c. "Let him depart from his evil
purpose. O Mother of God, turn the countenance of God toward us:
compel him to be merciful unto sinners. Blessed be thy empery and
dominion in heaven, and blessed be thy magnificence upon the
earth."

45. "My heart is inditing a good matter, O Lady," &c. "By thy
holiness let my sins be purged; by thy integrity let me obtain
incorruption," &c.

47. "Clap your hands, all ye people," &c. "For she is the gate of
life, the door of salvation, the reconciler of our life; the hope
of the penitent, the comfort of the sorrowful, the blessed peace
of hearts, and salvation. Have mercy upon me, O Lady; have mercy
upon me; for thou art the light and hope of all that put their
trust in thee."

51. "Have mercy upon me, O Lady, which art called the Mother of
mercy; and in the bowels of thy great compassion cleanse me from
mine iniquities."

54. "O Lady, in thy name save me, and from mine unrighteousness
deliver me," &c.

70. "Make haste, O Lady, to help me," &c. "Have mercy on thy
servants, upon whom thy name is invocated," &c.

71. "In thee, Lady, have I put my trust: let me not be confounded
for ever; in thy mercy deliver me," &c.

79. "O Lady, the, Gentiles are come into the inheritance of God,
whom thou didst join unto Christ by thy merits," &c.

89. "Thou that rulest Israel," &c. "The favour of life cometh from
her, and all health floweth out of her heart," &c.

91. "Whoso dwelleth in the help of the Mother of God, shall dwell
in the shadow of her protection," &c. "Cry unto her in your
dangers, and the scourge shall not come near your tabernacle. The
fruit of grace shall be to him whoso trusteth in her, and the gate
of paradise shall be open unto him."

95. "Come let us rejoice to our Lady," &c. "Receive our souls at
our last end, and bring them into everlasting rest," &c.

105. "Praise our Lady, and call upon her name," &c. "Everlasting
salvation is in thy hand, O Lady," &c.

110. "The Lord said unto our Lady, Sit here, my Mother, on my
right hand," &c.

114. "In the passing of my soul out of this world, come and meet
it, O Lady, and receive it," &c. "Be to it a ladder to the kingdom
of heaven, and a right way to the paradise of God," &c.

119. "The whole earth is full of thy mercies, and therefore I will
search out the way of thy justifications," &c. "I will covet for
ever to praise thee, O Lady, when thou shalt teach me thy
justifications," &c.

125. "They that put their trust in thee, O Mother of God, shall
not be afraid of the face of their enemy," &c.

127. "Except our Lady shall build the house of our heart, the
building thereof shall not continue."

128. "Blessed is every one that feareth our Lady, and blessed be
all they which know to do her will," &c.

130. "Out of the deep I:have called unto thee, O Lady, O Lady,
hear my voice," &c.

132. "O Lady, remember David, and all them that call upon thy
name," &c.

134. "Behold and bless now our Lady, all ye that put your trust in
her holy name."

136. "At the floods of Babylon," &c. "There is no propitiation to
be found without her," &c.

140. "Deliver me, O Lady, from aIl evil, and from the infernal
enemy defend me," &c.

145. "Our eyes look up and trust in thee. Do thou send us meat and
food convenient," &c. "My tongue shall speak thy praise, and shall
bless thee for ever."

148. "Praise thou our Lady, O Jerusalem, and glorify her also, O
thou Sion; for she buildeth up thy walls, and blesseth thy
children. Her grace maketh thee fat, and giveth peace unto thy
coasts," &c.

I could recite also other things more of like blasphemy, following
immediately after this Psalter of our Lady, in the seraphical
doctor aforesaid, as these:

"Behold, my Lady, my saviour; I will be bold in thee, and will not
fear," &c. "Because thou art my strength, and art become my
salvation," &c.

"Rejoice, O all mankind, because the Lord thy God hath given unto
thee such a mediatrix," &c.

"I will confess to thee, O Lady, because thou hast hid these
things from the wise, and hast revealed them to the little ones."

"O thou wicked and peevish generation, acknowledge our Lady thy
saviour. Is not she the mother that hath possessed thee, and in
faith hath begotten thee?"

"O thou blessed, in thy hands is laid up our salvation," &c.

"In thy name let every knee bend, in heaven and earth, and in
hell."

"Like as an infant cannot live without the nurse, so neither canst
thou have salvation without our Lady."

"Whoso will be saved, before all things he must needs hold his
belief of our Lady: which belief, unless every one shall hold
perfect and sound, he shall perish, without doubt, for ever."

Moreover, after these so horrible things and intolerable to be
heard, consequently in the next tractation followeth the Rosary or
Garland of our Lady, compiled by the said St. Bonaventure; wherein
these words are to be read as followeth:

"O mediatrix between God and man, the Lord hath worthily magnified
thee, that thou only shouldest conceive his Son. Wherefore, O good
Mary our mediatrix, mother of grace, and mother of mercy," &c.

And moreover, within few lines it followeth in these words:

"Therefore, O our empress and Lady most bountiful, by the
authority of a mother command, command (I say) thy well-beloved
Son, that he will stir up our minds from the love of worldly
things, to heavenly desires," &c.

Item, "O the advocate of the miserable, the eyes of thy servants
be directed to thee," &c.

To these premises I might also adjoin the horrible and most
blasphemous words of the said Bonaventure in the said book, fol.
100, p. 2, col. 1, which I beseech thee to read and note, "What
greater goodness can be, than that Christ is content to be captive
upon the altar?"

Whereupon he speaketh in the person of Jeremy, saying:

"Behold, I am in your hands; do with me as you see good," &c.
"Where note," saith he, "that when any duke or prince is taken
prisoner for his subjects, he is not let go, before he pay some
great sum of money for his ransom. Even so neither we ought to let
Christ go out of our hands, being our prisoner and captive, except 
he grant unto us remission of our sins and his heavenly kingdom.
The priest therefore lifteth up the body of Christ upon the altar,
as though he said thus, Behold him whom the whole world is not
able to comprehend; he is holden here our captive; wherefore let
us hold him fast, and not let him go before we obtain of him our
requests," &c.

Notes: The Church of Rome examined.

Is not here good catholic stuff, Christian reader, trow you?
Confer, I beseech you, this doctrine with the doctrine of the
apostles, who teach us that we are fully complete in Christ, and I
will refer me to no better judge than to your own conscience. And
now therefore, if any man have been in doubt in times past of the
doctrine and proceedings of the Church of Rome, whether it be
rightly charged with blind errors, with blasphemy intolerable, and
idolatry abominable, or not, here now may he he fully certified
and resolved. For where was ever idolatry or blasphemy to be
found, if it be not here in this Matins and Psalter of our Lady?
If idolatry be to make an idol to be worshipped as God, which is
no God, what do we here but make an idol of our Lady, (as we call
her,) to be worshipped with no less dignity, glory, authority,
reverence, and service, than is the Lord God himself? And as he is
called our Lord, so she is called our Lady. And if he be King, yet
she is the Queen of heaven. And though he have the name of God,
yet she beareth so the title of the Mother of God; that as mothers
have authority over their children, so she is willed to show
herself to be his mother, to cause him to grant our petitions.
Finally, if he be our patron, yet is she our patroness. The
commandment saith, "Thou shalt worship the Lord thy God, and him
only shalt thou serve." And what worship or service can we give to
God, more than we do ascribe unto her? or what benefit is to be
asked at the hands of Christ our Saviour, which is not equally
asked of her? To save our souls, to give us peace, to grant grace,
to comfort the desperate, to loose our captivity, to release our
sins, to deliver from the fiend, to bring to heaven, &c. To her we
pray, we cry, we creep, we sigh, we groan, we knock and kneel, to
her we trust; and if we believe not also in our Lady, we be
heretics ipso facto.

Furthermore, as Christ our only Lord and Saviour hath his church
and congregation, which professeth his name, of whom we are called
Christians; so neither is she likewise without her chapels, her
cloisters, her chapters, fraternities, and brotherhoods, which
professing her name in like sort, are called our Lady's Brethren,
or White Friars, besides an innumerable sort of other patrons of
churches, of whom every one hath his peculiar church and religion
by himself, yet all these together be included under the general
devotion of our Lady, their supreme patroness and governess.

Now to proceed further to the other part of the commandment, which
saith, "Him only shalt thou serve." What service hath the Lord in
all the church, but our Lady also jointly with him hath the like?
Her mass, her matins, her even-song, her hours and compline, her
rosaries, her anthems, her collects, her primer, her psalter; her
holy-days likewise, yea, five to one. Finally, as the Lord hath
his prayer called the Lord's Prayer, so hath she her Ave Marias,
yea, ten Ayes to one Paternoster; yea, and read further in the
said Bonaventure, and ye shall see her also to have her Te Deum,
her Benedictus, her Magnificat; and also her Quicunque vult.

If the Lord our God had not expressed unto us his own will by
plain words, limiting unto us by express injunction what to
believe, what to follow, and how to worship and serve him, and how
to receive from him our salvation; but had left us to the
imagination of our own inventions, every man to shift for himself
after his own policy; then, peradventure, this way taken by the
pope's church, to make friends and mediators between God and us,
for reconciliation, remission, and salvation, might have some
rhyme or reason; but now God's word doth bind us, doth prescribe
and limit us precisely, in every point touching salvation, what to
believe, and what to do, showing us plainly that we cannot be
saved, but by the blood of his Son only, neither can be justified
but by faith only in the same Christ his Son: wherefore, not to
believe that which he hath promised, is infidelity, and to follow
any other belief than he hath set us, is plain idolatry. The which
two special errors most commonly do follow the doctrine of the
Romish church, as not only in this Primer and Psalter of our Lady
aforesaid, but also in all their proceedings, teachings, and
preachings besides, may well appear. For whereas the Scripture 
doth perfectly promise and pronounce us to be justified through
our faith in Christ, and willeth us to seek our salvation no where
else, but only in the merits of Jesus: the institution of the
Church of Rome neither will receive that God hath freely given,
(wherein standeth infidelity,) neither yet will seek the same
there where they should, but in the merits and prayers of our
Lady, of St. John Baptist, St. Peter and Paul, St. Andrew, St.
Nicholas, St. Thomas of Canterbury; and by the worthiness of the
material cross, and such other unlawful means, wherein standeth
plain idolatry. And yet such books as these can be suffered among
the catholics to be current, as good, wholesome, and lawful books;
whereas the other, which lead us the true way from infidelity and
blind idolatry to true Christianity, in no wise can be sufferable.
But of this to complain it is vain. Wherefore to pass from this
proclamation, let us proceed (God willing) in the course of our
history.

$

291. THOMAS OSMOND, WILLIAM BAMFORD, THOMAS OSBORNE, AND
OTHERS.

Mention was made before, in the story of Thomas Haukes, of six
prisoners besides, which were sent down with him to Essex, the
same time as he went to execution; of which six prisoners, three
were sent to be burned, the other three to recant, and to do
penance: of whom it followeth next in the story now to entreat.
The names of which six were these, Thomas Osmond, fuller; William
Bamford, alias Butler, weaver; Thomas Osborne, fuller; Nicholas
Chamberlain, weaver; Thomas Brodehill, weaver; Richard Web,
weaver; being all of the town of Coggeshall. All which six
Coggeshall men, next after the examination of Thomas Haukes, and
Thomas Wats, were sent up to Bonner to be examined, by the earl of
Oxford 'and Sir Philip Paris, knight, with a letter also with them
sent, the copy whereof here followeth.

"After our hearty commendations unto your good Lordship, this
shall be to advertise the same, that the constables of Coggeshall
within your diocese, have brought before us this day six persons
dwelling in the town of Coggeshall aforesaid, whose names
hereafter do follow, videlicet, Nicholas Chamberlain, weaver; John
Wallet, fuller; Thomas Brodehill, weaver;. Richard Web, weaver;
William Bamford, alias Butler, weaver; and Thomas Osborne, fuller;
for that they, at the feast of Easter now last, have not obeyed to
the order of the holy catholic church in receiving of the
sacraments, but obstinately refusing the same, besides the holding
of divers other opinions, contrary to the faith of the said
church. Wherefore we have thought it good to send the same persons
unto your good Lordship further to be ordered, as in such case
shall appertain. Thus we commit your good Lordship to the keeping
of Almighty God.-- From Heddingham the first of May, Anno 1555.

"Your Lordship's assuredly, OXFORD.

PHILIP PARIS."

Thus the said prisoners being sent up the first day of May, were
brought before the said bishop the seventeenth of the said month,
to be examined upon divers and sundry articles ministered and
objected against them; whereunto they were compelled to answer,
and to put their hands to the same.

These articles in the same form and manner of words are commonly
objected to all others that follow after, with the same answers
also thereunto annexed. In which articles thou mayest note,
reader, the crafty and subtle handling of these lawyers and
registrars, who so deceitfully frame their articles and positions,
that unless a man do advisedly consider them, it is hard for a
simple man to answer to them, but he shall be snared and
entangled. So they paint their church with such a visage of
universal, whole, holy, catholic -- as who should say, he that
denieth Rome, denieth the holy church of Christ here in earth.
Likewise in examining them, and specially the simple sort in the
matter of the sacrament, to the material bread in the sacrament
they put this word "only" very captiously and fraudulently, to
take them at the worst advantage, making the people believe that
they take the holy sacrament to be no better than only common
bread: when they do not so, but make a difference between the
same, both in the use, honour, and name thereof.

Again, when the examinates hold but only against the erroneous
points of Romish religion, these bishops in their interrogatories
give out the matter so generally, as though the said examinates in
general spake against all the articles of faith taught in Rome,
Spain, England, France, Scotland, &c.

Moreover, concerning Latin service, in such crafty form of words
they propound their article, that it might appear to the people,
these men do deny any service to be lawful in any place, country,
or language, but only in English.

And as these articles are craftily, captiously, and deceitfully in
form of words devised by these bishops and their notaries: so the
answers again to the same, be no less subtlely framed, and after
the most odious manner put down in the name of the examinates;
which being read unto them, thus without further advice they were
constrained, upon a sudden, to subscribe the same with their
hands. Whereby, if any word escaped their hand, peradventure not
considerately subscribed, there the papists take their advantage
against them, to defame them, and to bring them into hatred with
the people.

These articles thus propounded and answered, they were until the
afternoon dismissed; at what time they did again appear, and there
were examined, and travailed with by fair and flattering speeches,
as well of the bishop as of others his assistants, to recant and
revoke their opinions, who notwithstanding remained constant and
firm, and therefore, after the common usage of their
ecclesiastical laws, were sent away again until the next day,
being Saturday, and the eighteenth day of May. Then in the
forenoon the bishop, using his accustomed manner of proceeding,
which he had used before as well with them as with others, did
likewise dismiss them; and at last, in the afternoon, condemned
them as heretics, and so delivered them to the sheriffs, in whose
custody they remained until they were delivered to the sheriff of
Essex, and by him were executed; Chamberlain at Colchester, the
fourteenth of June; Thomas Osmond at Manningtree, the fifteenth of
June; and William Bamford, alias Butler, at Harwich, the same
fifteenth day in the month of June.

$

292. JOHN BRADFORD.
Illustration: Portrait of John Bradford

As touching the first country and education of John Bradford, he
was born at Manchester in Lancashire. His parents did bring him up
in learning from his infancy, until he attained such knowledge in
the Latin tongue, and skill in writing, that he was able to gain
his own living in some honest condition. Then he became servant to
Sir John Harrington, knight, who in the great affairs of King
Henry the Eighth, and King Edward the Sixth, which he had in hand
when he was treasurer of the king's camps and buildings, at divers
times, in Boulogne, had such experience of Bradford's activity in
writing, his expertness in the art of auditors, as also of his
faithful trustiness, that not only in those affairs, but in many
other of his private business he trusted Bradford in such sort,
that above all others he used his faithful service.

Thus continued Bradford certain years in a right honest and good
trade of life, after the course of this world, like to come
forward, (as they say,) if his mind could have so liked, or had
been given to the world as many other be. But the Lord, who had
elected him unto a better function, and preordained him to preach
the gospel of Christ in that hour of grace which, in his secret 
counsel, he had appointed, called this his chosen child to the
understanding and partaking of the same gospel of life: in which
call he was so truly taught, that forthwith this effectual call
was perceived by the fruits. For then Bradford did forsake his
worldly affairs and forwardness in worldly wealth, and, after the
just account given to his master of all his doings, he departed
from him; and with marvellous favour to further the kingdom of God
by the ministry of his holy word, he gave himself wholly to the
study of the Holy Scriptures. The which his purpose to accomplish
the better, he departed from the Temple at London, where the
temporal law is studied, and went to the university of Cambridge,
to learn by God's law how to further the building of the Lord's
temple. In Cambridge his diligence in study, his profiting in
knowledge and godly conversation, so pleased all men, that within
one whole year after that he had been there, the university did
give him the degree of a master of arts.

Immediately after, the master and fellows of Pembroke Hall did
give him a fellowship in their college with them: yea, that man of
God, Martin Bucer, so liked him, that he had him not only most
dear unto him, but also oftentimes exhorted him to bestow his
talent in preaching. Unto which Bradford answered always, that he
was unable to serve in that office through want of learning. To
the which Bucer was wont to reply, saying, "If thou have not fine
manchet bread, yet give the poor people barley bread, or
whatsoever else the Lord hath committed unto thee." And while
Bradford was thus persuaded to enter into the ministry, Dr.
Ridley, that worthy bishop of London, and glorious martyr of
Christ, according to the order that then was in the Church of
England, called him to take the degree of a deacon, which order,
because it was not without some such abuse, as to the which
Bradford would not consent, the bishop yet, perceiving that
Bradford was willing to enter into the ministry, was content to
order him deacon without any abuse, even as he desired. This being
done, he obtained for him a licence to preach, and did give him a
prebend in his cathedral church of St. Paul's.

In this preaching office by the space of three years, how
faithfully Bradford walked, how diligently he laboured, many parts
of England can testify. Sharply he opened and reproved sin,
sweetly he preached Christ crucified, pithily he impugned heresies
and errors, earnestly he persuaded to godly life. After the death
of blessed young King Edward the Sixth, when Queen Mary had gotten
the crown, still continued Bradford diligent in preaching, until
he was unjustly deprived both of his office and liberty by the
queen and her council. To the doing whereof (because they had no
just cause) they took occasion to do this injury, for such an act
as among Turks and infidels would have been with thankfulness
rewarded, and with great favour accepted, as indeed it did no less
deserve. The fact was this: the thirteenth of August, in the first
year of the reign of Queen Mary, Master Bourn, then bishop of
Bath, made a seditious sermon at Paul's Cross in London, as partly
is declared before, to set popery abroad, in such sort that it
moved the people to no small indignation, being almost ready to
pull him out of the pulpit. Neither could the reverence of the
place, nor the presence of Bishop Bonner, who then was his master,
nor yet the commandment of the mayor of London, whom the people
ought to have obeyed, stay their rage; but the more they spake,
the more the people were incensed. At length Bourn, seeing the
people in such a mood, and himself in such peril, (whereof he was
sufficiently warned by the hurling of a drawn dagger at him, as he
stood in the pulpit,) and that he was put from ending his sermon,
fearing lest (against his will) he should there end his wretched
life, desired Bradford, who stood in the pulpit behind him, to
come forth, and to stand in his place and speak to the people.
Good Bradford, at his request, was content, and there spake to the
people of godly and quiet obedience: whom as soon as the people
saw to begin to speak unto them, so glad they were to hear him,
that they cried with a great shout,--"Bradford, Bradford; God save
thy life, Bradford!"-- well declaring not only what affection they
bare unto him, but also what regard they gave unto his words. For
after that he had entered a little to preach unto them, and to
exhort them to quiet and patience, eftsoons all the raging ceased,
and in the end quietly departed each man to his house. Yet in the
mean season (for it was a long time before that so a great
multitude could all depart) Bourn thought (and truly) himself not
yet full sure of his life till he were safely housed,
notwithstanding that the mayor and sheriffs of London were there
at hand to help them. Wherefore he desired Bradford not to depart
from him till he were in safety: which Bradford, according to his 
promise, performed. For while the mayor and sheriffs did lead
Bourn to the schoolmaster's house, which is next to the pulpit,
Bradford went at his back, shadowing him from the people with his
gown, and so to set him safe.

Let the reader now consider the peril of Bourn, the charity of
Bradford, and the headiness of the multitude, and also the
grudging minds of certain, which yet still there remained behind;
grieved not a little in their minds, to see that so good a man
should save the life of such a popish priest, so impudently and
openly railing against King Edward; among whom one gentleman said
these words: "Ah Bradford, Bradford, thou savest him that will
help to burn thee. I give thee his life. If it were not for thee,
I would (I assure thee) run him through with my sword." Thus Bourn
for that time, through Bradford's means, escaped bodily death: but
God hath his judgment to be showed in the time appointed.

The same Sunday in the afternoon, Bradford preached at the Bow
Church in Cheapside, and reproved the people sharply for their
seditious misdemeanour. After this he did abide still in London,
with an innocent conscience, to try what should become of his just
doing. Within three days after, he was sent for to the Tower of
London, where the queen then was, to appear there before the
council. There was he charged with this act of saving of Bourn,
which act they there called seditious, and also objected against
him for preaching, and so by them he was committed first to the
Tower, then unto other prisons, out of which neither his
innocency, godliness, nor charitable dealing could purchase to him
liberty of body, till by death (which he suffered for Christ's
cause) he obtained the heavenly liberty, of which neither pope nor
papist shall ever deprive him.

From the Tower he came to the King's Bench in Southwark: and after
his condemnation, he was sent to the Compter in the Poultry in
London: in which two places, for the time he did remain prisoner, 
he preached twice a day continually, unless sickness hindered him:
where also the sacrament was often ministered, and through his
means (the keepers so well did bear with him) such resort of good
folks was daily to his lecture, and to the ministration of the
sacrament, that commonly his chamber was well nigh filled
therewith. Preaching, reading, and praying was all his whole life.
He did not eat above one meal a day; which was but very little
when he took it; and his continual study was upon his knees. In
the midst of dinner he used often to muse with himself, having his
hat overhis eyes, from whence came commonly plenty of tears
dropping on his trencher. Very gentle be was to man and child, and
in so good credit with his keeper, that at his desire in an
evening (being prisoner in the King's Bench in Southwark) he had
licence, upon his promise to return again that night, to go into
London without any keeper to visit one that was sick, lying by the
Still-yard. Neither did he fail his promise, but returned to his
prison again, rather preventing his hour, than breaking his
fidelity: so constant was he in word and in deed.

Of personage he was somewhat tall and slender, spare of body, of a
faint sanguine colour, with an auburn beard. He slept not commonly
above four hours in the night; and in his bed, till sleep came,
his book went not out of his hand. His chief recreation was in no
gaming or other pastime, but only in honest company, and comely
talk, wherein be would spend a little time after dinner at the
board; and so to prayer and his book again. He counted that hour
not well spent, wherein he did not some good, either with his pen,
study, or in exhorting of others, &c. He was no niggard of his
purse, but would liberally participate that he had to his fellow
prisoners. And commonly once a week he visited the thieves, pick-
purses, and such others that were with him in prison, where he lay
on the other side, unto whom he would give godly exhortation, to 
learn the amendment of their lives by their troubles; and, after
that so done, distribute among them some portion of money to their
comfort.

By the way, this I thought not to conceal. While he was in the
King's Bench, and Master Saunders in the Marshalsea, both
prisoners, on the backside of those two prisons they met many
times, and conferred together when they would: so mercifully did
the Lord work for them, even in the midst of their troubles; and
the said Bradford was so trusted with his keeper, and had such
liberty in the backside, that there was no day but that he might
have easily escaped away, if he would; but that the Lord had
another work to do for him. In the summer time, while he was in
the said King's Bench, he had liberty of his keeper to ride into
Oxfordshire, to a merchant's house of his acquaintance, and horse
and all things prepared for him for that journey, and the party in
readiness that should ride with him: but God prevented him by
sickness that he went not at all.

One of his old friends and acquaintance came unto him while he was
prisoner, and asked him, if he sued to get him out, what then he
would do, or whither he would go? Unto whom he made answer, as not
caring whether he went out or no: but if he did, he said he would
marry, and abide still in England secretly, teaching the people as
the time would suffer him, and occupy himself that way. He was had
in so great reverence and admiration with all good men, that a
multitude, which never knew him but by fame, greatly lamented his
death: yea, and a number also of the papists themselves wished
heartily his life. There were few days in which he was thought not
to spend some tears before he went to bed, neither was there ever
any prisoner with him but by his company he greatly profited; as
all they will yet witness, and have confessed of him no less, to
the glory of God, whose society he frequented; as among many, one
special thing I thought to note, which is this:

Bishop Ferrar, being in the King's Bench prisoner, as before you
have heard, was travailed withal of the papists in the end of
Lent, to receive the sacrament at Easter in one kind, who, after
much persuading, yielded to them, and promised so to do. Then (so
it happened by God's providence) the Easter-even, the day before
he should have done it, was Bradford brought to the King's Bench,
prisoner; where the Lord making him his instrument, Bradford only
was the mean that the said Bishop Ferrar revoked his promise and
word, and would never after yield to be spotted with that
papistical pitch; so effectually the Lord wrought by this worthy
servant of his. Such an instrument was he in God's church, that
few or none there were that knew him, but esteemed him as a
precious jewel and God's true messenger.

The night before Bradford was had to Newgate, which was the
Saturday night, he was sore troubled divers times in his sleep by
dreams, how the chain for his burning was brought to the Compter
gate, and how the next day, being Sunday, he should be had to
Newgate, and on the Monday after burned in Smithfield; as indeed
it came to pass accordingly, which hereafter shall be showed. Now
he, being vexed so oftentimes in this sort with these dreams,
about three of the clock in the morning he waked him that lay with
him, and told him his unquiet sleep, and what he was troubled
withal. Then, after a little talk, Master Bradford rose out of the
bed, and gave himself to his old exercise of reading and prayer,
as always he had used before; and at dinner, according to his
accustomed manner, he did eat his meat, and was very merry, nobody
being with him from morning to night, but he that lay with him,
with whom he had many times on that day communication of death, of
the kingdom of heaven, and of the ripeness of sin in that time.

In the afternoon they two walking together in the keeper's
chamber, suddenly the keeper's wife came up, as one half amazed,
and seeming much troubled, being almost windless, said, "O Master
Bradford, I come to bring you heavy news." "What is that?" said
he. "Marry," quoth she, "tomorrow you must be burned; and your
chain is now a buying, and soon you must go to Newgate." With that
Master Bradford put off his cap, and lifting up his eyes to
heaven, said, "I thank God for it; I have looked for the same a
long time, and therefore it cometh not now to me suddenly, but as
a thing waited for every day and hour; the Lord make me worthy
thereof!" And so, thanking her for her gentleness, he departed up
into his chamber, and called his friend with him, who when he came
thither, he went secretly himself alone a long time, and prayed:
which done, he came again to him that was in his chamber, and took
him divers writings and papers, and showed him his mind in those
things what he would have done, and after they had spent the
afternoon till night in many and sundry such things, at last came
to him half a dozen of his friends more, with whom all the evening
he spent the time in prayer, and other good exercise, so
wonderfully, that it was marvellous to hear and see his doings.

A little before he went out of the Compter, he made a notable
prayer of his farewell, with such plenty of tears, and abundant
spirit of prayer, that it ravished the minds of the hearers. Also
when he shifted himself with a clean shirt that was made for his
burning, (by one Master Walter Marlar's wife, who was a good nurse
unto him, and his very good friend,) he made such a prayer of the
wedding-garment, that some of those that were present were in such
great admiration, that their eyes were as throughly occupied in
looking on him, as their ears gave place to hear his prayer. At
his departing out of the chamber, he made likewise a prayer, and
gave money to every servant and officer of the house, with
exhortation to them to fear and serve God, continually labouring
to eschew all manner of evil. That done, he turned him to the wall
and prayed vehemently, that his words might not be spoken in vain,
but that the Lord would work the same in them effectually, for his
Christ's sake. Then being beneath in the court, all the prisoners
cried out to him, and bade him farewell, as the rest of the house
had done before, with weeping tears.

The time they carried him to Newgate, was about eleven or twelve
o'clock in the night, when it was thought none would be stirring
abroad: and yet, contrary to their expectation in that behalf, was
there in Cheapside and other places, (between the Compter and
Newgate,) a great multitude of people that came to see him, which
most gently bade him farewell, praying for him with most
lamentable and pitiful tears; and he again as gently bade them
farewell, praying most heartily for them and their welfare. Now,
whether it were a commandment from the queen and her council, or
from Bonner and his adherents, or whether it were merely devised
of the lord mayor, aldermen, and sheriffs of London, or no, I
cannot tell; but a great noise there was over-night about the city
by divers, that Bradford should be burnt the next day in
Smithfield, by four of the clock in the morning, before it should
be greatly known to any. In which rumour, many heads had divers
minds; some thinking the fear of the people to be the cause
thereof: others thought nay, that it was rather because the
papists judged his death would convert many to the truth, and give
a great overthrow to their kingdom. So some thought one thing, and
some another, that no just conjecture of the cause could be known
that ever I heard yet. But this was certain, the people prevented
the device suspected: for the next day, at the said hour of four
o'clock in the morning, there was in Smithfield such a multitude
of men and women, that many being in admiration thereof, thought
it was not possible that they could have warning of his death,
being so great number, in so short a time, unless it were by the
singular providence of Almighty God.

Well, this took not effect as the people thought; for that morning
it was nine o'clock of the day, before Master Bradford was brought
into Smithfield; who, in going through Newgate thitherward, spied
a friend of his whom he loved, standing on the one side of the way
to the keeper's housewards, unto whom he reached his hand over the
people, and plucked him to him, and delivered to him from his head
his velvet night-cap, and also his handkerchief, with other things
besides. And after a little secret talk with him, and each of them
parting from other, immediately came to him a brother-in-law of
his,called Roger Beswick, who, as soon as he had taken the said
Bradford by the hand, one of the sheriffs of London, called
Woodrofe, came with his staff, and brake the said Roger's head,
that the blood ran about his shoulders; which sight Bradford
beholding with grief, bade his brother farewell, willing him to
commend him to his mother and the rest of his friends, and to get
him to some surgeon betimes: so they, departing, had little or no
talk at all together. Then was he led forth to Smithfield with a
great company of weaponed men, to conduct him thither, as the like
was not seen at any man's burning: for in every corner of
Smithfield there were some, besides those that stood about the
stake.
Illustration: Bradford on his way to execution

Bradford then, being come to the place, fell flat to the ground,
secretly making his prayers to Almighty God. Then rising again,
and putting off his clothes unto his shirt, he went to the stake,
and there suffered with a young man of twenty years of age,
joyfully and constantly, whose name was John Leaf: touching the
order and manner of whose burning, more shall be said (God
willing) hereafter. In the mean time we will now show forth the
sundry examinations, conflicts, and conferences between him and
other his adversaries, during the time of his imprisonment, which
was in all two years lacking one month and a half; which
examinations here follow to be declared.

It was before a little above declared, that John Bradford, within
three days after the sermon of Master Bourn, was by the council
committed to the Tower, where he remained from the month of
August, A. D. 1553, to the twenty-second day of January, A. D.
1555; upon which day he was called out to examination before
Stephen Winchester and other of the commissioners. The effect of
which examination and communication which passed between him and
them, proceeded in manner as followeth.

After the lord chancellor, and the residue of the queen's council
in commission with him, had ended their talk with Master Ferrar,
late bishop of St. David's, the under-marshal of the King's Bench
was commanded to bring in John Bradford; who, being come into the
presence of the council sitting at a table, kneeled down on his
knee; but immediately, by the lord chancellor, was bidden to stand
up: and so he did.

When he was risen, the lord chancellor earnestly looked upon him,
to have, belike, over-faced him: but he gave no place; that is, he
ceased not in like manner to look on the lord chancellor still
continually, save that once he cast up his eyes to heaven-ward,
sighed for God's grace, and so over-faced him.

Then the lord chancellor, as it were amazed, and something
troubled, spake thus to him in effect: that of long time he had
been imprisoned justly for his seditious behaviour at Paul's
Cross, the thirteenth of August, in the year 1553, for his false
preaching and arrogance, taking upon him to preach without
authority. "But now," quoth he, "the time of mercy is come: and
therefore the queen's Highness, minding to offer unto you mercy,
hath by us sent for you, to declare and give the same, if so be
you will with us return: and if you will do as we have done, you
shall find as we have found, Iwarrant you." This was the sum of
his words, and in manner the same words which he spake. To these
words John Bradford spake (after reverent obeisance made) in this
manner:--

"My Lord and Lords all; I confess that I have been long
imprisoned, and (with humble reverence be it spoken) unjustly, for
that I did nothing seditiously, falsely, or arrogantly, in word or
fact, by preaching or otherwise, but rather sought truth, peace,
and all godly quietness, as an obedient and faithful subject, both
in going about to save the now bishop of Bath, then Master Bourn,
the preacher at the Cross, and in preaching for quietness
accordingly."

At these words, or rather before he had fully finished, the said
lord chancellor something snuffed, and speaking with an
admiration, said:-

L. Chan.--"There was a loud lie: for," quoth he, "the fact was
seditious; as you my Lord of London can bear witness."

Bonner.--"You say true, my Lord; I saw him with mine own eyes,
when he took upon him to rule and lead the people malapertly;
thereby declaring that he was the author of the sedition."

Bradford.--"My Lords, notwithstanding my Lord Bishop's seeing and
saying, yet the truth I have told, as one day my Lord God Almighty
shall reveal to all the world, when we shall all come and appear
before him. In the mean season, because I cannot be believed of
you, I must and am ready to suffer, as now your sayings be,
whatsoever God shall license you to do unto me."

L. Chan.--"I know thou hast a glorious tongue, and goodly shows
thou makest: but all is lies thou speakest. And again, I have not
forgotten how stubborn thou wast when thou wast before us in the
Tower, whereupon thou wast committed to prison concerning
religion: I have not forgotten thy behaviour and talk, where-
through worthily thou hast been kept in prison, as one that would
have done more hurt than I will speak of."

Brad.--"My Lord, as I said I say again, that I stand as before
you, so before God; and one day we shall all stand before him: the
truth then will he the truth, though now ye will not so take it.
Yea, my Lord, I dare say, that my Lord of Bath, Master Bourn, will
witness with me, that I sought his safe-guard with the peril of
mine own life; I thank God there-for.

Bonner.--"That is not true: for I myself did see thee take upon
thee too much."

Brad.--"No, I took nothing upon me undesired, and that of Master
Bourn himself, as, if he were here present, I dare say he would
affirm. For he desired me both to help him to pacify the people,
and also not to leave him till he was in safety. And as for my
behaviour in the Tower, and talk before your Honours, if I did or
said any thing that did not beseem me, if your Lordships would
tell me wherein it was, I should and would shortly make you
answer."

L. Chan.--"Well, to leave this matter: how sayest thou now? Wilt
thou return again, and do as we have done, and thou shalt receive
the queen's mercy and pardon."

Brad.--"My Lord, I desire mercy with God's mercy; but mercy with
God's wrath, God keep me from! although (I thank God there-for) my
conscience doth not accuse me, that I did speak any thing
wherefore I should need to receive the queen's mercy or pardon.
For all that ever I did or spake, was both agreeable to God's
laws, and the laws of the realm at that present, and did make much
to quietness."

L. Chan.--"Well, if thou make this babbling rolling in thy
eloquent tongue, and yet being altogether ignorant and vain-
glorious, and wilt not receive mercy offered to thee, know for
truth that the queen is minded to make a purgation of all such as
thou art."

Brad.--"The Lord, before whom I stand as well as before you,
knoweth what vain-glory I have sought, and seek in this behalf:
his mercy I desire, and also would he glad of the queen's favour,
to live as a subject without clog of conscience. But otherwise,
the Lord's mercy is better to me than life. And I know to whom I
have committed my life, even into his hands which will keep it, so
that no man may take it away before it be his pleasure. There are
twelve hours in the day, and as long as they last, so long shall
no man have power thereon: therefore his good will be done. Life,
in his displeasure, is worse than death; and death, with his true
favour, is true life."

L. Chan.--"I know well enough, that we shall have glorious talk
enough of thee: be sure therefore that as thou hast deceived the
people with false and devilish doctrine, so shalt thou receive."

Brad.--"I have not deceived the people, nor taught any other
doctrine than, by God's grace, I am, and hope shall be, ready to
confirm with my life. And as for the devilishness and falseness in
the doctrine, I would be sorry you could so prove it."

Durham.--"Why, tell me, what say you by the ministration of the
communion, as now you know it is?"

Brad.--"My Lord, here I must desire of your Lordship and of all
your Honours a question, before I dare make you an answer to any
interrogatory or question, wherewith you now begin. I have been
six times sworn that I shall in no case consent to the practising
of any jurisdiction, or any authority on the bishop of Rome's
behalf within this realm of England. Now, before God, I humbly
pray your Honours to tell me, whether you ask me this question by
his authority, or no? If you do, I dare not, nor may answer you 
any thing in his authority, which you shall demand of me, except I
would be forsworn, which God forbid."

Sec. Bourne.--"Hast thou been sworn six times? What office hast
thou borne?"

Brad.--"Forsooth I was thrice sworn in Cambridge, when I was
admitted master of arts; when I was admitted fellow of Pembroke
hall; and when I was there, the visitors came thither, and sware
the university. Again, I was sworn when I entered into the
ministry; when I had a prebend given me; and when I was sworn to
serve the king, a little before his death."

L. Chan.--"Tush, Herod's oaths a man should make no conscience
at."

Brad.--"But, my Lord, these were no Herod's oaths, no unlawful
oaths, but oaths according to God's word, as you yourself have
well affirmed in your book, De Vera Obedientia."

"My Lords," quoth another of the council that stood by the table,
(Master Rochester, I ween,) "I never knew wherefore this man was
in prison before now: but I see well that it had not been good
that this man had been abroad. What the cause was that he was put
in prison, I know not; but I now well know that not without a
cause he was, and is to be, kept in prison."

Bourne.--"Yea, it was reported this parliament time by the earl of
Derby, that he hath done more hurt by letters, and exhorting those
that have come to him, in religion, than ever he did when he was
abroad by preaching. In his letters he curseth all that teach any
false doctrine, (for so he calleth that which is not according to
that he taught,) and most heartily exhorted them to whom he
writeth to continue still in that they have received by him, and
such-like as he is." All which words divers of the council
affirmed. Whereunto the said Master Bourne added, saying, "How say
you, sir? have you not thus seditiously written and exhorted the
people?"

Brad.--"I have not written nor spoken any thing seditiously,
neither (I thank God there-for) have I admitted any seditious
cogitation, nor I trust ever shall do."

Bourne.--"Yea, but thou hast written letters."

L. Chan.--"Why speakest thou not? Hast thou not written as he
saith?"

Brad.--"That I have written, I have written."

Southwell.--"Lord God, what an arrogant and stubborn boy is this,
that thus stoutly and dallyingly behaveth himself before the
queen's council!"-- Whereat one looked upon another with
disdainful countenances.

Brad.--"My Lords and Masters, the Lord God, which is and will be
judge to us all, knoweth, that as I am certain I stand now before
his Majesty; so, with reverence in his sight, I stand before you,
and unto you accordingly in words and gesture I desire to behave
myself. If you otherwise take it, I doubt not but God in his time
will reveal it. In the mean season I shall suffer with all due
obedience your sayings and doings too, I hope."

L. Chan.--"These be gay glorious words of reverence; but, as in
all other things, so herein also, thou doest nothing but lie."

Brad.--"Well, I would God, the author of truth, and abhorrer of
lies, would pull my tongue out of my head before you all, and show
a terrible judgment on me here present, if I have purposed or do
purpose to lie before you, whatsoever you shall ask me."

L. Chan." Why then dost thou not answer? Hast thou written such
letters as here we objected against thee?"

Brad.--"As I said, my Lord, that I have written, I have written. I
stand now before you, which either can lay my letters to my charge
or no: if you lay any thing to my charge that I have written, if I
deny it, I am then a liar."

L. Chan.--"We shall never have done with thee, I perceive now: be
short, be short. Wilt thou have mercy?"

Brad.--"I pray God give me his mercy; and if therewith you will
extend yours, I will not refuse it: but, otherwise, I will none."

Here now was much ado, one speaking this, and another that, of his
arrogancy, in refusing the queen's pardon, which she so lovingly
did offer unto him: whereto Bradford answered thus:

Brad.--"My Lords, if I may live as a quiet subject without clog of
conscience, I shall heartily thank you for your pardon; if
otherwise I behave myself, then I am in danger of the law. In the
mean season I ask no more but the benefit of a subject, till I be
convinced of transgression. If I cannot have this, as hitherto I
have not had, God's good will be done."

Upon these words my Lord Chancellor began a long process of the
false doctrine wherewith the people were deceived in the days of
King Edward, and so turned the end of his talk to Bradford,
saying, "How sayest thou?"

Brad.--"My Lord, the doctrine taught in King Edward's days was
God's pure religion: the which as I then believed, so do I now
more believe it than ever I did, and therein I am more confirmed,
and ready to declare it by God's grace, even as he will, to the
world, than I was when I first came into prison."

Durham.--"What religion mean you in King Edward's days? What year
of his reign?"

Brad.--"Forsooth even the same year, my Lord, that the king died,
and I was a preacher." Here wrote Secretary Bourne I wot not what.

Now after a little pausing, my lord chancellor beginneth again to
declare, that the doctrine taught in King Edward's days was
heresy; using for probation and demonstration thereof, no
Scripture nor reason, but this: that it ended with treason and
rebellion, "so that," quoth he, "the very end were enough to
improve that doctrine to be naught."

Brad.--"Ah, my Lord! that you could enter in God's sanctuary, and
mark the end of this present doctrine that you now so magnify."

L. Chan.--"What meanest thou by that? I ween we shall have a
snatch of rebellion even now."

Brad.--"My Lord, I mean no such end as you would gather: I mean an
end which no man seeth, but such as enter into God's sanctuary. If
a man look on present things, he will soon deceive himself."

Here now did my Lord Chancellor offer again mercy; and Bradford
answered, as before, mercy with God's mercy should be welcome, but
otherwise he would none. Whereupon the lord chancellor did ring a
little bell, belike to call in somebody: for there were present
none in manner, but only those before named, and the bishop of
Worcester. Now when one was come in; "It is best," quoth Master
Secretary Bourne, "that you give the keeper a charge of this
fellow." So was the under-marshal called in.

L. Chan.--"Ye shall take this man to you, and keep him close
without conference with any man, but by your knowledge; and suffer
him not to write any letters," &c., "for he is of another manner
of charge unto you now, than he was before."

And so they departed, Bradford looking as cheerfully as any man
could do, declaring thereby even a desire to give his life for
confirmation of that he had taught and written.

The effect of the second examination of John Bradford.

After the excommunication of John Rogers, John Bradford was called
in, and standing before the lord chancellor and other bishops set
with him, the said lord chancellor spake thus in effect:

"Whereas before the twenty-second of January, the said Bradford
was called before them, (the said lord chancellor, &c.,) and they
offered unto him the queen's pardon, although he had contemned the
same, and further said, that he would stiffly and stoutly maintain
and defend the erroneous doctrine taught in the days of King
Edward the Sixth, yet, in consideration that the queen's Highness
was wonderfully merciful, they thought good eftsoons to offer the
same mercy again, before it were too late "therefore advise you
well," said he, "there is yet space and grace before we so proceed
that you be committed to the secular power, as we must do and will
do, if you will not follow the example of Master Barlow, and
Master Cardmaker;" whom he there commended, adding oratoriously
amplifications to move the said Bradford to yield to the religion
presently set forth.

After the lord chancellor's long talk, Bradford began on this sort
to speak:

Brad.--"My Lord, and my Lords all! as now I stand in your sight
before you, so I humbly beseech your Honours to consider, that you
sit in the seat of the Lord, who, as David doth witness, is in the
congregation of judges, and sitteth in the midst of them judging;
and as you would your place to be now of us taken as God's place,
so demonstrate yourselves to follow him in your sitting; that is,
seek no guiltless blood, nor hunt by questions to bring into the
snare, them which are out of the same. At this present I stand
before you guilty or guiltless: if guilty, then proceed and give
sentence accordingly: if guiltless, then give me the benefit of a
subject, which hitherto I could not have."

Here the lord chancellor replied, and said, that the said Bradford
began with a true sentence, Deus stetit in synagoga, &c. "But,"
quoth he, "this and all thy gesture declare but hypocrisy and
vainglory." And further he made much ado to purge himself, that he
sought not guiltless blood; and so began a long process how that
Bradford's fact at Paul's Cross was presumptuous, arrogant, and
declared a taking upon him to lead the people, which could not but
turn to much disquietness, "in that thou," speaking to Bradford,
"wast so refract and stout in religion at that present. For the
which, as thou wast then committed to prison, so hitherto thou
hast been kept in prison, where thou hast written letters to no
little hurt to the queen's people, as by report of the earl of
Derby, in the parliament house, was credibly declared." And to
this he added, "that the said Bradford did stubbornly behave
himself the last time he was before them: and therefore not for
any other thing now I demand of thee," quoth he, "but of and for
thy doctrine and religion."

Brad.--"My Lord, whereas you accuse me of hypocrisy and vain-
glory, I must and will leave it to the Lord's declaration, which
one day will open yours and my truth and hearty meanings; in the
mean season, I will content myself with the testimony of mine own
conscience, which if it yield to hypocrisy, could not but have God
to be my foe also; and so both God and man were against me. And as
for my fact at Paul's Cross, and behaviour before you at the
Tower, I doubt not but God will reveal it to my comfort. For if
ever I did thing, which God used to public benefit, I think that
my deed was one; and yet, for it, I have been and am kept of long
time in prison. And as for letters and religion, I answer, as I
did the last time I was before you."

L. Chan.--"There didst thou say stubbornly and malapertly, that
thou wouldest manly maintain the erroneous doctrine in King
Edward's days."

Brad.--"My Lord, I said the last time I was before you, that I had
six times taken an oath, that I should never consent to the
practising of any jurisdiction on the bishop of Rome's behalf; and
therefore durst I not answer to any thing that should be demanded
so, lest I should be forsworn, which God forbid. Howbeit, saving
mine oath, I said that I was more confirmed in the doctrine set
forth publicly in the days of King Edward, than ever I was before
I was put in prison: and so I thought I should be, and think yet
still I shall be found more ready to give my life as God will, for
the confirmation of the same."

L. Chan.--"I remember well that thou madest much ado about
needless matter, as though the oath against the bishop of Rome
were so great a matter. So others have done before thee, but yet
not in such sort as thou hast done: for thou pretendest a
conscience in it, which is nothing else but mere hypocrisy."

Brad.--"My conscience is known to the Lord: and whether I deal
herein hypocritically or no, he knoweth. As I said therefore then,
my Lord, so I say again now, that for fear lest I should be
perjured, I dare not make answer to any thing you shall demand of
me, if my answering should consent to the confirming or practising
of any jurisdiction for the bishop of Rome here in England."

L. Chan.--"Why didst thou begin to tell that we are dii, and sit
in God's place, and now wilt thou not make us an answer?"

Brad.--"My Lord, I said, you would have your place taken of us now
as God's place; and therefore I brought forth that piece of
Scripture, that ye might the more be admonished to follow God and
his ways at this present, who seeth us all, and well perceiveth
whether of conscience I pretend this matter of the oath or no."

L. Chan.--"No, all men may well see thine hypocrisy: for if for
thine oath's sake thou didst not answer, then wouldest thou not
have spoken as thou didst, and have answered me at the first: but
now men well perceive, that this is but a starting-hole to hide
thyself in, because thou darest not answer, and so wouldest
escape; blinding the simple people's eyes, as though of conscience
you did all you do."

Brad.--"That which I spake at the first, was not a replication or
an answer to that you spake to me: and therefore I needed not to
lay for me mine oath. For I thought you would have more weighed
what I did speak, than you did: but, when I perceived you did not
consider it, but came to ask matter, whereto by answering I should
consent to the practising of jurisdiction on the bishop of Rome's
behalf here in England, and so be forsworn; then of conscience and
simplicity I spake as I do yet again speak, that I dare not for
conscience' sake answer you. And therefore I seek no starting-
holes, nor go about to blind the people, as God knoweth. For if
you of your honours shall tell me, that you do not ask me any
thing whereby mine answering should consent to the practising of
the bishop of Rome's jurisdiction, ask me wherein you will, and
you shall hear that I will answer you as flatly as any ever did
that came before you. I am not afraid of death, I thank God: for I
look, and have looked for nothing else at your hands of long time;
but I am afraid, when death cometh, I should have matter to
trouble my conscience, by the guiltiness of perjury, and therefore
do I answer as I do."

L. Chan.--"These be gay glorious words, full of hypocrisy and
vain-glory, and yet dost thou not know that I sit here as bishop
of Winchester in mine own diocese, and therefore may do this which
I do, and more too?"

Brad.--"My Lord, give me leave to ask you this question, that my
conscience may be out of doubt in this matter. Tell me here,
before God, all this audience being witness, that you demand of me
nothing whereby mine answering should consent to and confirm the
practice of jurisdiction for the bishop of Rome here in England,
and your Honour shall hear me give you as flat and as plain
answers briefly, to whatsoever you shall demand me, as ever any
did."

Here the lord chancellor was wonderfully offended, and spake much
how the bishop of Rome'sauthority needed no confirmation of
Bradford's answering, nor of any such as he was; and turned his
talk to the people, how that Bradford followed crafty covetous
merchants, who because they would lend no money to their
neighbours when they were in need, would say that they had sworn
oft, that they would never lend any more money, because their
debtors had so oft deceived them. "Even so thou," quoth he to
Braford, "dost at this present, to cast a mist in the people's
eyes, to blear them with a heresy, (which is greater, and more
hurtful to the commonwealth, than the other is,) pretend thine
oath, whereby the people might make a conscience where they should
not. Why speakest thou not?"

Brad.--"My Lord, as I said, I say again: I dare not answer you for
fear of perjury, from which God defend me: or else I could tell
you that there is a difference between oaths. Some be according to
faith and charity, as the oath against the bishop of Rome: some be
against faith and charity; as this, to deny by oath, my help to my
brother in his need."

Here my Lord Chancellor again was much offended, still saying that
Bradford durst not answer, and further made much ado to prove,
that the oath against the bishop of Rome was against charity. But
Bradford answered, that howsoever his Honour took him, yet he was
assured of his meaning, that no fear but the fear of perjury made
him unwilling to answer.

"For, as for death, my Lord," quoth Bradford, "as I know there are
twelve hours in the day, so with the Lord my time is appointed.
And when it shall be his good time, then I shall depart hence: but
in the mean season I am safe enough, though all the people had
sworn my death. Into his hands have I committed it, and do -- his
good will be done! And saving mine oath, I will answer you in this
behalf, that the oath against the bishop of Rome was not, nor is,
against charity."

L. Chan.--"How prove you that?"

Brad.--"Forsooth I prove it thus:

Argument.

"Nothing is against charity, which is with God's word, and not
against it.

"The oath against the bishop of Rome's authority in England is
with God's word, and is not against it.

"Ergo, The oath against the bishop of Rome's authority in England,
is not against charity."

L. Chan.--"Is it not against God's word, that a man should take a
king to be supreme head of the church in his realm?"

Brad.--"No, saving still mine oath, it is not against God's word,
but with it, being taken in such sense as it may well be taken:
that is, attributing to the king's power the sovereignty in all
his dominion."

L. Chan.--"I pray you where find you that?"

Brad.--"I find it in many places, but specially in Romans xiii.,
where St. Paul writeth, Every soul to be subject to the superior
power: but what power? The power verily which beareth the sword;
which is not the spiritual, but the temporal power: as Chrysostom
full well noteth upon the same place, which your Honour knoweth
better than I. He (Chrysostom I mean) there plainly showeth that
bishops, prophets, and apostles, are obedient to the temporal
magistrates."

Here yet more the lord chancellor was stirred, and said, how that
Bradford went about to deny all obedience to the queen for his
oath "and so," quoth he, "this man would make God's word a warrant
of disobedience: for he will answer the queen on this sort, that
when she saith, 'Now swear to the bishop of Rome, or obey his
authority,' 'No,' will he say, 'for I should be forsworn;' and so
he makes the queen no queen."

Brad.--"No, I go not about to deny all obedience to the queen's
Highness, but denying obedience in this part, if she should demand
it. For I was sworn to King Edward, not simply, (that is, not only
concerning his own person,) but also concerning his successors,
and therefore in denying to do the queen's request herein, I deny
not her authority, nor become disobedient."

L. Chan.--"Yes, that thou doest;" and so he began to tell a long
tale, how, if a man should make an oath to pay to me a hundred
pounds by such a day, and the man to whom it was due would forget
the debt, the debtor should say, "No, you cannot do it: for I am
forsworn then."

Here Bradford desired my Lord Chancellor not to trifle it, saying,
that he wondered his Honour would make solemn oaths made to God,
trifles in that sort; and make so great a matter concerning vows
(as they call it) made to the bishop for marriage of priests. At
these words the lord chancellor was much offended, and said, he
did not trifle "but," quoth he, "thou goest about to deny
obedience to the queen, who now requireth obedience to the bishop
of Rome."

Brad.--"No, my Lord; I do not deny obedience to the queen, if you
would discern between genus and species. Because I may not obey in
this, ergo, I may not obey in the other, is no good reason. As if
a man let or sell a piece of his inheritance, yet, this
notwithstanding, all his inheritance is not let or sold: and so in
this case, all obedience I deny not, because I deny obedience in
this branch."

L. Chan.--"I will none of these similitudes."

Brad.--"I would not use them, if that you went not about to
persuade the people, that I mean that which I never meant: for I
myself not only mean obedience, but will give ensample of all most
humble obedience to the queen's Highness, so long as she requireth
not obedience against God."

L. Chan.--"No, no, all men may see your meaning well enough. There
is no man, though he be sworn to the king, that doth therefore
break his oath, if he afterwards be sworn to the French king and
to the emperor."

Brad.--"It is true, my Lord, but the cases be not like. For here
is an exception: 'Thou shalt not swear to the bishop of Rome at
any time.' If, in like manner, we were sworn, 'Thou shalt not
serve the emperor,' &c., you see there were some alteration and
more doubt. But I beseech your Honour remember what you yourself
have written, answering the objections here against in your book,
De Vera Obedientia: 'Let God's word, and the reason thereof, bear
the bell away.'"

Here the lord chancellor was thoroughly moved, and said still, how
that Bradford hath written seditious letters, and perverted the
people thereby, and did stoutly stand, as though he would defend
the erroneous doctrine in King Edward's time, against all men;
"and now," quoth he, "he saith he dare not answer."

Brad.--"I have written no seditious letters; I have not perverted
the people; but that which I have written and spoken, that will I
never deny, by God's grace. And whereas your Lordship saith, that
I dare not answer you: that all men may know that I am not afraid,
saving mine oath, ask me what you will, and I will plainly make
you answer, by God's grace, although I now see my life lieth
thereon. But, O Lord! into thy hands I commit it, come what come
will; only sanctify thy name in me, as in an instrument of thy
grace: Amen. Now ask what you will, and you shall see I am not
afraid, by God's grace, flatly to answer."

L. Chan.--"Well then, how say you to the blessed sacrament? Do you
not believe there Christ to be present concerning his natural
body?"

Brad.--"My Lord, I do not believe that Christ is corporally
present at and in the due administration of the sacrament. By this
word 'corporally' I mean that Christ is there present corporally
unto faith."

L. Chan.--"Unto faith? we must have many more words to make it
plain."

Brad.--"You shall so: but first give me leave to speak two words."

L. Chan.--"Speak on."

Brad.--"I have been now a year and almost three quarters in
prison, and in all this time you never questioned me hereabout,
when I might have spoken my conscience frankly without peril; but
now have you a law to hang up and put to death, if a man answer
freely, and not to your appetite: and so now you come to demand
this question. Ah, my Lord! Christ used not this way to bring men
to faith: no more did the prophets or apostles. Remember what
Bernard writeth to Eugene the pope: 'I read that the apostles
stood to be judged; but I read not, that they sat to judge. This
shall be, that was,' &c."

Here the lord chancellor was appalled, as it seemed, and said most
gently that he used not this means. "It was not my doing," quoth
he, "although some there be that think this to be the best way:
for I, for my part, have been challenged for being too gentle
oftentimes." Which thing the bishop of London confirmed, and so
did almost all the audience, that he had been ever too mild and
too gentle. At which words Bradford spake thus:

Brad.--"My Lord, I pray you stretch out your gentleness, that I
may feel it: for hitherto I never felt it."

As soon as ever he had spoken thus, the lord chancellor (belike
thinking that Bradford would have had mercy and pardon) said, that
with all his heart, not only he, but the queen's Highness, would
stretch out mercy, if with them he would return.

Brad.--"Return, my Lord! God save me from that going back: I mean
it not so, but I mean, that I was three quarters of a year in the
Tower; you forbade me paper, pen, and ink; and never in all that
time, nor since, did I feel any gentleness from you. I have rather
hitherto found, as I looked for, extremity. And, I thank God, that
I perceive now ye have kept me in prison thus long, not for any
matter ye had, but for matter ye would have; God's good will be
done."

Here now were divers telling my Lord it was dinner-time. And so he
rose up, leaving Bradford speaking, and saying that in the
afternoon they would speak more with him. And so was he had into
the vestry, and was there all that day till dark night, and so was
conveyed again to prison.

In the mean time, about four of the clock the same afternoon, a
gentleman, called Master Thomas Hussey of Lincolnshire, who was
once an officer in the duke of Norfolk's house, did come into the
vestry to inquire for one Stoning: and when it was answered him by
the under-marshal's officers of the King's Bench, that there was
none such, he entered into the house, and took acquaintance of
John Bradford, saying, that he would commune and speak with him
the next morning, for old acquaintance.

The next morning, about seven of the clock, this gentleman came
into the chamber wherein John Bradford did lie, and, being with
him, he began a long oration, how that of love and old
acquaintance he came unto him, to speak that which he would
further utter.

"You did," said the gentleman, "so wonderfully behave yourself
before the lord chancellor, and other bishops yesterday, that even
the veriest enemies you have, did see that they have no matter
against you: and therefore I advise you [speaking as though it
came of his own good will, without making any other man privy, or
any other procuring him, as he said] this day -- for anon you
shall be called before them again -- to desire a time, and men to
confer withal: so shall all men think a wonderful wisdom, gravity,
and godliness in you: and by this means you shall escape present
danger, which else is nearer than you be aware of."

To this John Bradford answered:

Brad.--"I neither can nor will make any such request: for then
shall I give occasion to the people, and to all others, to think
that I doubt of the doctrine which I confess; the which thing I do
not, for thereof I am most assured, and therefore I will give no
such offence."

As they were thus talking, the chamber-door was unlocked, and Dr.
Seton came in, who, when he saw Master Hussey, "What, sir," quoth
he, "are you come before me?" "O Lord!" said Bradford in his heart
to God, "goeth the matter thus? This man told me, no man knew of
his coming: Lord! give me grace to remember thy lesson, Beware of
those men, &c. Cast not your pearls before dogs: for I see these
men be come to hunt for matter, that the one may bear witness with
the other."

Dr. Seton, after some by-talk of Bradford's age, of his country,
and such like, began a gay and long sermon of my Lord of
Canterbury, Master Latimer, and Master Ridley, and how they at
Oxford were not able to answer any thing at all; and that
therefore my Lord of Canterbury desired to confer with the bishop
of Durham and others: all which talk tended to this end, that John
Bradford should make the like suit, being in nothing to be
compared in learning to my Lord of Canterbury. To this John
Bradford briefly answered as he did before to Master Hussey. With
this answer neither the doctor nor gentleman being contented,
after many persuasions, Master Doctor said thus:

Dr. Seton.--"I have heard much good talk of you, and even
yesternight a gentleman made report of you at the lord
chancellor's table, that ye were able to persuade as much as any
that he knew. And I, (though I never heard you preach, and to my
knowledge did never see you before yesterday,) yet methought your
modesty was such, your behaviour and talk so without malice and
impatience, that I would be sorry you should do worse than myself.
And I tell you further, I do perceive my Lord Chancellor hath a
fantasy towards you: wherefore be not so obstinate, but desire
respite and some learned man to confer withal," &c.

But John Bradford kept still one answer "I cannot, nor I will not
so offend the people. I doubt not, but I am most certain of the
doctrine I have taught."

Here Master Doctor Seton waxed hot, and called Bradford arrogant,
proud, vain-glorious, and "spake like a prelate."

But Bradford answered, "Beware of judging, lest you condemn
yourself." But still Master Doctor Seton urged him, showing him
how merciful my Lord Chancellor was, and how charitably they
entertained him.

"I never saw any justice, much less love; I speak for my part,"
quoth Bradford, "in my Lord Chancellor. Long have I been unjustly
imprisoned, and handled in the same uncharitably: and now my Lord
hath no just matter against me."

This talk served not the doctor's purpose: wherefore he went from
matter to matter, from this point to that point. Bradford still
gave him the hearing, and answered not; for he perceived that they
both did come but to fish for some things which might make a show
that my Lord Chancellor had justly kept him in prison.

When all their talk took no such effect as they would or looked
for, Master Hussey asked Bradford:

Hussey.--"Will ye not admit conference, if my Lord Chancellor
should offer it publicly?"

Brad.--"Conference! if it had been offered before the law had been
made, or if it were offered so that I might be at liberty to
confer, and as sure as he with whom I should confer, then it were
something: but else I see not to what other purpose conference
should be offered, but to defer that which will come at the
length, and the lingering may give more offence than do good.
Howbeit, if my Lord shall make such an offer of his own motion, I
will not refuse to confer with whomsoever he shall appoint."

Master Doctor, hearing this, called Bradford arrogant, proud, and
whatsoever pleased him. Then Bradford, perceiving by them that he
should shortly be called for, besought them both to give him leave
to talk with God, and to beg wisdom and grace of him; "for," quoth
he, "otherwise I am helpless" and so they with much ado departed.
Then Bradford went to God, and made his prayers, which the Lord of
his goodness did graciously accept in his need; praised therefore
be his holy name! Shortly after they were gone, Bradford was led
to the aforesaid church, and there tarried, uncalled for, till
eleven of the clock, that is, till Master Saunders was
excommunicated.

The effect and sum of the last examination of John Bradford, in
the church of St. Mary Overy's.

After the excommunication of Laurence Saunders, John Bradford was
called in, and, being brought in before the lord chancellor and
other the bishops there sitting, the lord chancellor began to
speak thus in effect: that if Bradford, being now eftsoons come
before them, would answer with modesty and humility, and conform
himself to the catholic church with them, he yet might find mercy,
because they would be loth to use extremity.-- Therefore he
concluded with an exhortation, that Bradford would recant his
doctrine.

After the lord chancellor had ended his long oration, Bradford
began to speak thus:

"As yesterday I besought your Honours to set in your sight the
majesty and presence of God to follow him, which seeketh not to
subvert the simple by subtle questions: so I humbly beseech every
one of you to do this day; for that you know well enough, that
guiltless blood will cry for vengeance. And this I pray not your
Lordships to do, as one that taketh upon me to condemn you utterly
herein; but that ye might be more admonished to do that, which
none doth so much as he should do.-- For our nature is so much
corrupt, that we are very oblivious and forgetful of God. Again,
as yesterday I pretended mine oath and oaths against the bishop of
Rome, that I should never consent to the practising of any
jurisdiction for him, or on his behalf in the realm of England; so
do I again at this day, lest I should be perjured. And, last of
all, as yesterday the answers I made were by protestation and
saving mine oath, so I would your Honours should know that mine
answers shall be this day: and this I do, that when death (which I
look for at your hands) shall come, I may not be troubled with the
guiltiness of perjury."

At these words the lord chancellor was wroth, and said, that they
had given him respite to deliberate till this day, whether he
would recant his errors of the blessed sacrament, "which
yesterday," quoth he, "before us you uttered."

Brad.--"My Lord, you gave me no time of any such deliberation,
neither did I speak any thing of the sacrament, which you did
disallow. For when I had declared a presence of Christ to be there
to faith, you went from that matter to purge yourself, that you
were not cruel, and so went to dinner."

L.Chan.--"What! I perceive we must begin all again with thee. Did
I not yesterday tell thee plainly, that thou madest a conscience
where none should be? Did I not make it plain, that the oath
against the bishop of Rome was an unlawful oath?"

Brad.--"No indeed, my Lord: you said so, but you proved it not
yet, nor ever can do."

L. Chan.--"O Lord God! what a fellow art thou! Thou wouldest go
about to bring into the people's heads, that we -- all the lords
of the parliament house, the knights and burgesses, and all the
whole realm -- be perjured. O what a heresy is this! Here, good
people, you may see what a senseless heretic this fellow is. If I
should make an oath I would never help my brother, nor lend him
money in his need; were this a good answer to tell my neighbour,
desiring my help, that I had made an oath to the contrary? or that
I could not do it?"

Brad.--"O my Lord, discern betwixt oaths that be against charity
and faith, and oaths that be according to faith and charity, as
this is against the bishop of Rome."

Here the lord chancellor made much ado, and a long time was spent
about oaths, which were good and which were evil; he captiously
asking often of Bradford a direct answer concerning oaths: which
Bradford would not give simply, but with a distinction; whereat
the chancellor was much offended. But Bradford still kept him at
the bay, that the oath against the bishop of Rome was a lawful
oath, using thereto the lord chancellors own book, De Vera
Obedientia, for confirmation.

At the length they came to this issue, Who should be judge of the
lawfulness of the oath? and Bradford said the word of God,
according to Christ's word, John xii., My word shall judge; and
according to the testimony of Isaiah and Micah, that God's word,
coming out of Jerusalem, shall give sentence among the Gentiles.
"By this word," quoth Bradford, "my Lord, I will prove the oath
against the bishop of Rome's authority, to be a good, a godly, and
a lawful oath."

So that the lord chancellor left his hold, and, as the other day
he pretended a denial of the queen's authority and obedience to
her Highness, so did he now. But Bradford, as the day before,
proved, that obedience in this point to the queen's Highness, if
she should demand an oath to the bishop of Rome, being denied, was
not a general denial of her authority, and of obedience to her;
"no more," quoth he, "than the sale, gift, or lease of a piece of
a man's inheritance, proveth it a sale, gift, or lease of the
whole inheritance."

And thus much ado was made about this matter: the lord chancellor
talking much, and using many examples of debt, of going out of
town to-morrow by oath, and yet tarrying till Friday, and such
like; which trifling talk Bradford did touch, saying, that it was
a wonder his Honour weighed conscience no more in this, and would
be so earnest in vows of priests' marriages made to bishops, and
be careless for solemn oaths made to God and to princes. Summa,
this was the end. The lord chancellor said, the queen might
dispense with it, and did so to all the whole realm. But Bradford
said, that the queen's Highness could do no more but remit her
right: as for the oath made to God, she could never remit,
forasmuch as it was made unto God. At which words the lord
chancellor chafed wonderfully, and said, that in plain sense I
slandered the realm of perjury; "and therefore," quoth he to the
people, "you may see how this fellow taketh upon him to have more
knowledge and conscience than all the wise men of England; and yet
he hath no conscience at all."

Brad.--"Well, my Lord, let all the standers-by see who hath
conscience. I have been a year and a half in prison: now, before
all this people, declare wherefore I was imprisoned, or what cause
you had to punish me. You said the other day in your own house, my
Lord of London witnessing with you, that I took upon me to speak
to the people undesired. There he sitteth by you. I mean my Lord
of Bath, which desired me himself, for the passion of Christ, I
would speak to the people: upon whose words I, coming into the
pulpit, had like to have been slain with a dagger, (which was
hurled at him, I think,) for it touched my sleeve. He then prayed
me I would not leave him; and I promised him, as long as I lived,
I would take hurt before him that day; and so went out of the
pulpit and entreated with the people, and at length brought him
myself into a house. Besides this, in the afternoon I preached at
Bow church, and there, going up into the pulpit, one willed me not
to reprove the people; for, quoth he, you shall never come down
alive, if you do it. And yet, notwithstanding, I did in that
sermon reprove their fact, and called it sedition at the least
twenty times. For all which my doing, I have received this
recompence, prison for a year and a half and more, and death now,
which you go about. Let all men be judge where conscience is."

In speaking of these words, there was endeavour to have letted it:
but Bradford still spake on, and gave no place till he had made an
end, speak what they would. And then the lord chancellor said,
that for all that fair tale, his fact at the Cross was naught.

Brad.--"No, my fact was good, as you yourself did bear witness
with me. For when I was at the first before you in the Tower, you
yourself did say, that my fact was good;' but,' quoth you, thy
mind was evil.' 'Well,' quoth I, 'then, my Lord, in that you allow
the fact, and condemn the mind. Forasmuch as otherwise I cannot
declare my mind to man but by saying and doing, God one day, I
trust, will open it to my comfort, what my mind was, and yours
is."

Here the lord chancellor was offended, and said, that he never
said so. "I," quoth he, "had not so little wit I trow, as not to
discern betwixt meaning and doing" and so brought forth, little to
the purpose, many examples to prove that men construe things by 
the meaning of men, and not by their doings. But when this would
not serve, then cometh he to another matter, and said, that
Bradford was put in prison at the first because he would not
yield, nor be conformable to the queen's religion.

Brad.--"Why, my Lord? your Honour knoweth that you would not
reason with me in religion; but said, a time should afterwards be
found out, when I should be talked withal. But if it were as your
Lordship saith, that I was put in prison for religion, in that my
religion was then authorized by public laws of the realm, could
conscience punish me or cast me in prison there-for? Wherefore let
all men be judges, in whom conscience wanteth."

Here came forth Master Chamberlain of Woodstock, and spake to my
Lord Chancellor, how that Bradford had been a serving man, and was
with Master Harrington.

L. Chan.--"True, and did deceive his master of sevenscore pounds:
and because of this he went to be a gospeller and a preacher, good
people; and yet you see how he pretendeth conscience."

Brad.--"My Lord, I set my foot by his, whosoever he be, that can
come forth and justly vouch to my face, that ever I deceived my
master. And as you are chief justicer by office in England, I
desire justice upon them that so slander me, because they cannot
prove it."

Here my Lord Chancellor and Master Chamberlain were smitten blank,
and said they heard it. "But," quoth my Lord Chancellor, "we have
another manner of matter than this against you: for you are a 
heretic." "Yea," quoth the bishop of London, "he did write letters
to Master Pendleton, which knoweth his hand as well his own: your
Honour did see the letters."

Brad.--"That is not true; I never did write to Pendleton since I
came to prison, and therefore I am not justly spoken of."

Bonner.--"Yea, but you indited it."

Brad.--"I did not, nor know what you mean, and this I offer to
prove."

Here came in another, I trow they call him Master Allen, one of
the clerks of the council, putting the lord chancellor in
remembrance of letters written into Lancashire.

L. Chan.--"You say true: for we have his hand to show."

Brad.--"I deny that you have my hand to show of letters sent into
Lancashire, otherwise than before you all I will stand to, and
prove them to be good and lawful."

Here was all answered, and then the lord chancellor began a new
matter.

L. Chan.--"Sir," quoth he, "in my house the other day, you did
most contemptuously contemn the queen's mercy; and further said,
that you would maintain the erroneous doctrine in King Edward's
days against all men; and this you did most stoutly."

Brad.--"Well, I am glad that all men see now you have had no
matter to imprison me afore that day justly. Now say I, that I did
not contemptuously contemn the queen's mercy, but would have had
it, (though, if justice might take place, I need it not,) so that
I might have had it with God's mercy, that is, without doing or
saying any thing against God and his truth. And as for maintenance
of doctrine, because I cannot tell how you will stretch this word
maintenance, I will repeat again that which I spake. I said I was
more confirmed in the religion set forth in King Edward's days,
than ever I was: and if God so would, I trusted I should declare
it by giving my life for the confirmation and testification
thereof. So I said then, and so I say now. As for otherwise to
maintain it, than pertaineth to a private person by confession, I
thought not, nor think not."

L. Chan.--"Well, yesterday thou didst maintain false heresy
concerning the blessed sacrament; and therefore we gave thee
respite till this day to deliberate."

Brad.--"My Lord, as I said at the first, I spake nothing of the
sacrament, but that which you allowed; and therefore you reproved
it not, nor gave me any time to deliberate."

L. Chan.--"Why! didst thou not deny Christ's presence in the
sacrament?"

Brad.--"No, I never denied nor taught, but that to faith, whole
Christ, body and blood, was as present as bread and wine to the
due receiver."

L. Chan.--"Yea, but dost thou not believe that Christ's body
naturally and really is there, under the forms of bread and wine?"

Brad.-"My Lord, I believe Christ is present there to the faith of
the due receiver: as for transubstantiation, I plainly and flatly
tell you, I believe it not."

Here was Bradford called diabolus, a slanderer "for we ask no
question," quoth my Lord Chancellor, "of transubstantiation, but
of Christ's presence."

Brad.--"I deny not his presence to the faith of the receiver; but
deny that he is included in the bread, or that the bread is
transubstantiate."

Worcester.--"If he be not included, how is he then present?"

Brad.--"Forsooth, though my faith can tell how, yet my tongue
cannot express it; nor you, otherwise than by faith, hear it, or
understand it."

Here was much ado, now one doctor standing up and speaking thus,
and others speaking that, and the lord chancellor, talking much of
Luther, Zuinglius, �colampadius: but still Bradford kept him at
this point, that Christ is present to faith; and that there is no
transubstantiation nor including of Christ in the bread: but all
this would not serve them. Therefore another bishop asked this
question: whether the wicked man received Christ's very body or
no? And Bradford answered plainly, "No." Whereat the lord
chancellor made a long oration, how that it could not be that
Christ was present, except that the evil man received it. But
Bradford put away all his oration in few words, that grace was at
that present offered to his Lordship, although he received it not
"So that," quoth he, "the receiving maketh not the presence, as
your Lordship would infer: but God's grace, truth, and power, is
the cause of the presence, which grace the wicked that lack faith
cannot receive." And here Bradford prayed my Lord, not to divorce
that which God had coupled together. "He hath coupled all these
together: Take, eat, this is my body. He saith not, See, peep,
this is my body; but, Take, eat. So that it appeareth this is a
promise depending upon condition, if we take and eat.

Here the lord chancellor and other bishops made a great ado, that
Bradford had found out a toy that no man else ever did, of the
condition; and the lord chancellor made many words to the people
thereabout. But Bradford said thus, "My Lord, are not these words,
Take, eat, a commandment? And are not these words, This is my
body, a promise? If you will challenge the promise, and do not the
commandment, may you not deceive yourself?" Here the lord
chancellor denied Christ to have commanded the sacrament, and the
use of it.

Brad.--"Why, my Lord, I pray you tell the people what mood
accipite, manducate, is; is it not plain to children, that Christ,
in so saying, cornmandeth?"

At these words the lord chancellor made a great toying and
trifling at the imperative mood, and fell to parsing or examining,
as he should teach a child; and so concluded that it was no
commandment, but such a phrase as this, "I pray you give me drink,
which," quoth he, "is no commandment, I trow." But Bradford prayed
him to leave toying and trifling, and said thus:

Brad.--"My Lord, if it be not a commandment of Christ to take and
eat the sacrament, why dare any take upon them to command and make
that of necessity, which God leaveth free? as you do in making it
a necessary commandment, once a year, for all that be of
discretion, to receive the sacrament."

Here the lord chancellor called him again diabolus or calumniator,
and began out of these words, Let a man prove himself, and so eat
of the bread ["yea, bread," quoth Bradford] and drink of the cup,
to prove that it was no commandment to receive the sacrament "for
then," quoth he, "if it were a commandment, it should bind all
men, in all places, and at all times."

Brad.--"O my Lord, discern between commandments: some be general,
as the Ten Commandments, that they bind always, in all places, and
all persons; some be not so general, as this of the supper, the
sacrament of baptism, of the thrice appearing before the Lord
yearly at Jerusalem, of Abraham offering of Isaac, &c."

Here my Lord Chancellor denied the cup to be commanded of Christ:
"for then," quoth he, "we should have eleven commandments."

Brad.--"Indeed I think you think as you speak: for else would you
not take the cup from the people, in that Christ saith, Drink ye
all of it. But how say you, my Lords? Christ saith to you bishops
especially, Go and preach the gospel. Feed Christ's flock, &c. Is
this a commandment, or no?"

Here was my Lord Chancellor in a chafe, and said as pleased him.
Another, the bishop of Durham I ween, asked Bradford, when Christ
began to be present in the sacrament -- whether before the
receiver received it, or no?

Bradford answered, that the question was curious, and not
necessary; and further said, that as the cup was the new
testament, so the bread was Christ's body to him that received it
duly, but yet so, that the bread is bread. "For," quoth he, "in
all the Scripture ye shall not find this proposition, 'There is no
bread.'" And so he brought forth Chrysostom, Si in corpore
essemus. In summa, much ado was hereabouts; they calling Bradford
heretic, and he, desiring them to proceed on in God's name, looked
for that which God appointed for them to do.

L. Chan.--"This fellow is now in another heresy of fatal
necessity, as though all things were so tied together that of mere
necessity all must come to pass."

But Bradford prayed him to take things as they be spoken, and not
wrest them into a contrary sense.

"Your Lordship," quoth Bradford, "doth discern betwixt God and
man. Things are not, by fortune, to God at any time, though to man
they seem so sometimes. I speak but as the apostles said; Lord,
quoth they, see how Herod and Pontius Pilate, with the prelates,
are gathered together against thy Christ, to do that which thy
hand and counsel hath before ordained for them to do."

Here began the lord chancellor to read the excommunication. And in
the excommunication, when he came to the name of John Bradford,
laicus, (layman,) "Why," quoth he, "art thou no priest?"

Brad.--"No, nor ever was, either priest, either beneficed, either
married, either any preacher, afore public authority had
established religion, or preacher after public authority had
altered religion; and yet I am thus handled at your hands; but
God, I doubt not, will give his blessing where you curse."

And so he fell down on his knees, and heartily thanked God that he
counted him worthy to suffer for his name's sake. And so, praying
God to give him repentance, and a good mind, after the
excommunication was read, he was delivered to the sheriff of
London, and so had to the Clink, and afterwards to the Compter in
the Poultry, in the same city of London; this being then purposed
of his murderers, that he should be delivered from thence to the
earl of Derby, to be conveyed into Lancashire, and there to be
burned in the town of Manchester, where he was born: but their
purpose concerning the place was afterward altered, for they
burned him in London.

After the condemnation of Master Bradford, which was the last day
of January, Master Bradford, being sent into prison, did there
remain until the first day of July, during all which time, divers
other conferences and conflicts he sustained with sundry
adversaries, which repaired unto him in the prison: of whom first
Bishop Bonner, coming to the Compter to degrade Dr. Taylor, the
fourth day of February,entered talk with the said Master Bradford,
the effect whereof here ensueth.

Private talk had with John Bradford, by such as the prelates sent
unto him, after the time of condemnation, by his own writing.

Upon the fourth of February, that is, the same day Master Rogers
was burned, Bonner, bishop of London, came to the Compter in the
Poultry, to degrade Dr. Taylor, about one of the clock at
afternoon. But before he spake to Master Taylor, he called for
John Bradford which was prisoner there, whom when he saw, he put
off his cap, and gave him his hand, saying:

Bonner.--"Because I perceive that ye are desirous to confer with
some learned men, therefore I have brought Master Archdeacon
Harpsfield to you. And I tell you, you do like a wise man. But I
pray you go roundly to work, for the time is but short."

Brad.--"My Lord, as roundly as I can I will go to work with you: I
never desired to confer with any man, nor yet do. Howbeit if ye
will have one to talk with me, I am ready."

Bonner.--"What," quoth the bishop in a fume to the keeper, "did
you not tell me that this man desired conference?"

Keeper.--"No, my Lord, I told you that he would not refuse to
confer with any; but I did not say that it is his desire."

Bonner.--"Well, Master Bradford, you are well beloved, I pray you
consider yourself, and refuse not charity when it is offered."

Brad.--"Indeed, my Lord, this is small charity, to condemn a man
as you have condemned me, which never brake your laws. In Turkey a
man may have charity; but in England I could not yet find it. I
was condemned for my faith, so soon as I uttered it at your
requests, before I had committed any thing against the laws. And
as for conference, I am not afraid to talk with whom ye will. But
to say that I desire to confer, that do I not."

Bonner.--"Well, well." And so he called for Master Taylor, and
Bradford went his way.

Another private matter of talk between Master Bradford and
Willerton, Creswell, Harding, Harpsfield, and others.

On another day of February, one Master Willerton, chaplain of the
bishop of London, did come to confer with Bradford; but when he
perceived that Bradford desired not his coming, and therefore
wished rather his departing than abiding, "Well, Master Bradford,"
quoth he; "yet I pray you let us confer a little: perchance you
may do me good, if I can do you none." Upon which words Bradford
was content, and so they began to talk. Willerton spake much of
the doctors, the fathers, of the bread in John vi., &c., labouring
to prove transubstantiation, and that wicked men do receive
Christ.

But Bradford, on the contrary part, improved his authorities, so
that they came to this issue, that Willerton should draw out of
the Scriptures and doctors his reasons, and Bradford would peruse
them; and if he could not answer them, then he would give place.
Likewise also should Bradford draw out his reasons out of the
Scriptures and doctors, to which Willerton should answer if he
could: and so for that day they departed.

The next day following in the morning, Willerton sent half a sheet
of paper written on both sides, containing no reasons how he
gathered his doctrine, but only bare sentences; The bread which I
will give is my flesh: and the places in Matt. xxvi., Mark xiv.,
Luke xxii., and 1 Cor. x. and xi., with some sentences of the
doctors, all which made as much against him as with him.

In the afternoon he came himself, and there they had a long talk
to little effect. At the length Willerton began to talk of the
church, saying, that "Bradford swerved from the church."

Brad.--"No, that I do not, but ye do. For the church is Christ's
spouse, and Christ's obedient spouse, which your church is not,
which robbeth the people of the Lord's cup, and of service in the
English tongue."

Willerton.--"Why? It is not profitable to have the service in
English; for it is written, The lips of the priest should keep the
law, and out of his mouth man must look for knowledge."

Brad.--"Should not the people, then, have the Scriptures?
Wherefore serveth this saying of Christ, Search the Scriptures?"

Will.--"This was not spoken to the people, but to the scribes and
learned men."

Brad.--"Then the people must not have the Scriptures?"

Will.--"No, for it is written, They shall be all taught of God."

Brad.--"And must we learn all at the priests?"

Will.--"Yea."

Brad.--"Then I see you would bring the people to hang up Christ,
and let Barabbas go; as the priests did then persuade the people."

At which words Master Willerton was so offended, that he had no
lust to talk any more. In the end Bradford gave him the reasons
which he had gathered against transubstantiation, and prayed him
to frame his into the form of reasons, "and then," quoth Bradford,
"I will answer them."

"Well, I will do so," said Willerton, "but first I will answer
yours." The which thing until this day he hath not done.

On the twelfth of February, there came one of the earl of Derby's
servants to Bradford, saying, "My Lord hath sent me to you: he
willeth you to tender yourself, and he will be a good lord to
you."

Brad.--"I thank his Lordship for his good will towards me: but in
this case I cannot tender myself more than God's honour."

Servant.--"Ah, Master Bradford! consider your mother, sisters,
friends, kinsfolk, and country; what a great discomfort will it be
unto them to see you die as a heretic!"

Brad.--"I have learned to forsake father, mother, brother, sister,
friend, and all that ever I have, yea, even mine own self; for
else I cannot be Christ's disciple."

Serv.--"If my Lord should obtain for you that ye might depart the
realm, would you not be content to be at the queen's appointment,
where she would appoint you beyond the sea."

Brad.--"No, I had rather be burned in England than be burned
beyond the seas. For I know that if she should send me to Paris,
Louvain, or some such place, forthwith they would burn me."

Talk between Master Bradford and one Percival Creswell: and after
that with Dr. Harding.

Upon the fourteenth of February, Percival Creswell, an old
acquaintance of Bradford's, came to him, bringing with him a
kinsman of Master Fecknam's, who, after many words, said.

Creswell.--"I pray you let me make labour for you."

Bradford.--"You may do what ye will."

Cres.--"But tell me what suit I should make for you."

Brad.--"Forsooth, that ye will do, do it not at my request, for I
desire nothing at your hands. If the queen will give me life, I
will thank her. If she will banish me, I will thank her. If she
will burn me, I will thank her. If she will condemn me to
perpetual imprisonment, I will thank her."

Hereupon Creswell went away, and about eleven of the clock be and
the other man came again, and brought a book of More's making,
desiring Bradford to read it over. Bradford taking the book, said:

Brad."Good Percival, I am settled for being moved in this
article."

Cres.--"Oh! if ever ye loved me, do one thing for me."

Brad.--"What is it?"

Cres.--"Desire and name what learned man or men ye will have to
come unto you; my Lord of York, my Lord of Lincoln, my Lord of
Bath, and others will gladly come unto you."

Brad.--"No, never will I desire them, or any other, to come to
confer with me; for I am as certain of my doctrine as I am of any
thing. But for your pleasure, and also that all men may know I am
not ashamed to have my faith sifted and tried, bring whom ye will,
and I will talk with them."

So they went their way. About three of the clock in the afternoon,
Master Doctor Harding, who was the bishop of Lincoln's chaplain,
came to Bradford, and after a great and solemn protestation,
showing how that he had prayed to God, before he came, to turn his
talk to Bradford's good, he began to tell of the good opinion he
had of Bradford; and spent the time in such tattling, so that
their talk was to little purpose, save that Bradford prayed him to
consider from whence he was fallen, and not to follow the world,
nor to love it; for the love of God is not where the world is. But
Harding counted Bradford in a damnable estate, as one being out of
the church; and therefore willed him to take heed of his soul, and
not to die in such an opinion.

"What, Master Harding!" quoth Bradford, "I have heard you, with
these ears, maintain this that I stand in."

Harding.--"I grant that I have taught that the doctrine of
transubstantiation was a subtle doctrine; but otherwise I never
taught it."

And so he, inveighing against marriages of priests, and namely
against Peter Martyr, Martin Bucer, Luther, and such, which for
breaking their vows were justly given up into heresies, (as he
said,) Bradford seeing him altogether given up to popery, after
admonishment thereof, bade him farewell.

Talk between Dr. Harpsfield, archdeacon, and Master Bradford.

On the twenty-fifth of February, Percival Creswell came with
Master Harpsfield, archdeacon of London, and a servant waiting
upon him. After formal salutations, he made a long oration, of
which this is a short sum; that all men, even the infidels, Turks,
Jews, Anabaptists, and Libertines, desire felicity as well as the
Christians, and how that every one thinketh they shall attain to
it by their religion. To which Bradford answered briefly, that he
spake not far amiss.

Harpsfield.--"But the way thither is not all alike: for the
infidels by Jupiter and Juno, the Turk by his Alcoran, the Jew by
his Talmud, do believe to come to heaven. For so may I speak of
such as believe the immortality of the soul."

Brad.--"You speak truly."

Harps.--"Well, then, here is the matter; to know the way to this
heaven."

Brad.--"We may not invent any manner of ways. There is but one
way, and that is Jesus Christ, as he himself doth witness: I am
the way."

Harps.--"It is true that you say, and false also. I suppose that
you mean by Christ, believing in Christ."

Brad.--"I have learned to discern betwixt faith and Christ. Albeit
I confess, that whoso believeth in Christ, the same shall be
saved."

Harps.--"No, not all that believe in Christ; for some shall say,
Lord, Lord, have we not cast out devils? &c. But Christ will
answer in the day of judgment to these, Depart from me, I know you
not."

Brad.--"You must make difference betwixt believing, and saying, I
believe: as for example, if one should say and swear he loveth
you, for all his saying, ye will not believe him when you see he
goeth about to utter and do all the evil against you that he can."

Harps.--"Well, this is not much material. There is but one way,
Christ. How come we to know him? Where shall we seek to find him?"

Brad.--"Forsooth, we must seek him by his word, and in his word,
and after his word."

Harps.--"Very good: but tell me now how first we came into the
company of them that could tell us this, but by baptism?"

Brad.--"Baptism is the sacrament, by the which outwardly we are
ingrafted into Christ: I say outwardly, because I dare not exclude
from Christ all that die without baptism. I will not tie God,
where he is not bound. Some infants die, whose parents desire
baptism for them, and cannot have it."

Harps.--"To those we may think perchance that God will show
mercy."

Brad.--"Yea, the children whose parents do contemn baptism will
not I condemn, because the child shall not bear the father's
offence."

Harps.--"Well, we agree, that by baptism then we are brought, and,
as a man would say, begotten to Christ: for Christ is our Father,
and the church his spouse is our mother. As all men naturally have
Adam for their father, and Eve for their mother; so all spiritual
men have Christ for their Father, and the church for their mother:
and as Eve was taken out of Adam's side, so was the church taken
out of Christ's side; whereout flowed blood, for the satisfaction
and purgation of our sins."

Brad.--"All this is truly spoken."

Harps.--"Now then, tell me whether this church of Christ hath not
been always?"

Brad.--"Yea, since the creation of man, and shall be for ever."

Harps.--"Very good. But yet tell me whether this church is a
visible church, or no?"

Brad.--"It is no otherwise visible, than Christ was here on earth;
that is, by no exterior pomp or show that setteth her forth
commonly; and therefore to see her we must put on such eyes, as
good men put on to see and know Christ when he walked here on
earth: for as Eve was of the same substance that Adam was of, so
was the church of the same substance that Christ was of, flesh of
his flesh, and bone of his bones; as Paul saith, Ephes. v. Look,
therefore, how Christ was visibly known to be Christ, when he was
on earth, that is, by considering him after the word of God, so is
the church known."

Harps.--"I do not come to reason at this present, and therefore I
will go on forward. Is not this church a multitude?"

Brad.--"Yes, that it is. Howbeit, Latet anguis in herba, as the
proverb is; for in your question is a subtlety. What visible
multitude was there in Elias's time, or when Moses was on the
mount, Aaron and all Israel worshipping the calf?"

Harps.--"Ye divert from the matter."

Brad.--"No, nothing at all. For I do prevent you, knowing well
where about you go. And therefore fewer words might well serve, if
that you so would."

Harps.--"Well, I perceive you have knowledge, and by a little
perceive I the more. Tell me yet more, whether this multitude have
not the ministry or preaching of God's word?"

Brad.--"Sir, ye go about the bush. If ye understand preaching for
confessing of the gospel, I will go with you: for else, if you
will, you may know that persecution often letteth preaching."

Harps.--"Well, I mean it so. Tell me yet more: hath it not the
sacraments administered?"

Brad.--"It hath the sacraments, howbeit the administration of them
is often letted. But I will put you from your purpose, because I
see where about you go. If heretics have baptism, and do baptize,
as they did in St. Cyprian's time, you know this baptism is
baptism, and not to be reiterate."

This Bradford did speak, that the standers-by might see, that
though the papist's church have baptism which we have received of
them, yet therefore it is not the true church, neither need we to
be baptized again.

Harps.--"You go far from the matter, and I perceive you have more
errors than one."

Brad.--"So you say; but that is not enough till you prove them."

Harps.--"Well, this church is a multitude. Hath it not the
preaching of the gospel, and the ministration of the sacraments?
And, yet more, hath it not the power of jurisdiction?"

Brad.--"What jurisdiction is exercised in persecution and
affliction?"

Harps.--"I mean by jurisdiction, admonishing one another, and so
forth."

Brad.--"Well, go to; what then?"

Harps.--"It hath also succession of bishops." And here Harpsfield
made much ado to prove that this was an essential point.

Brad.--"You say as you would have it; for if this part fail you,
all the church that you go about to set up, will fall down. You
shall not find in all the Scripture this your essential part of
succession of bishops. In Christ's church antichrist will sit. And
Peter telleth us, as it went in the old church, afore Christ's
coming, so will it be in the new church, since Christ's coming:
that is, as there were false prophets, and such as bear rule were
adversaries to the true prophets, so shall there be (saith he)
false teachers, even of such as are bishops, and bear rule amongst
the people."

Harps.--"You go always out of the matter: but I will prove further
the succession of bishops."

Brad.--"Do so."

Harps.--"Tell me, were not the apostles bishops?"

Brad.--"No, except you will make a new definition of a bishop:
that is, give him no certain place."

Harps.--"Indeed, the apostles' office was not the bishops' office,
for it was universal; but yet Christ instituted bishops in his
church, as Paul saith, he hath given pastors, prophets, &c., so
that I trow it be proved by the Scriptures the succession of
bishops to be an essential point."

Brad.--"The ministry of God's word and ministers be an essential
point. But to translate this to the bishops and their succession,
is a plain subtlety: and therefore, that it may be plain, I will
ask you a question. Tell me, whether that the Scripture knew any
difference between bishops and ministers, which ye called
priests?"

Harps.--"No."

Brad.--"Well, then, go on forwards, and let us see what ye shall
get now by the succession of bishops; that is, of ministers, which
cannot be understood of such bishops as minister not, but lord
it."

Harps.--"I perceive that you are far out of the way. By your
doctrine you can never show in your church, a multitude which
ministereth God's word and his sacraments, which hath jurisdiction
and succession of bishops, which hath from time to time believed
as you believe, beginning now, and so going upwards, as I will do
of our doctrine; and therefore are ye out of the church, and so
cannot be saved. Perchance you will bring me downwards a show to
blear people's eyes; but to go upwards, that you can never do, and
this is the true trial."

Brad.--"Ye must and will, I am assured, give me leave to follow
the Scriptures, and examples of good men."

Harps.--"Yea."

Brad.--"Well, then, Stephen was accused and condemned, as I am,
that he had taught new and false doctrine, before the fathers of
the church then, as they were taken. Stephen for his purgation
improveth their accusation. But how? doth he it by going upwards?
No, but by coming downwards, beginning at Abraham, and continuing
still till Esaias's time, and the people's captivity. From whence
he maketh a great leap until the time he was in, which was (I
think) upon four hundred years, and called them by their right
names, hellhounds, rather than heaven-hounds. On this sort will I
prove my faith, and that can you never do yours."

Harps.--"Yea, sir, if we did know that you had the Holy Ghost,
then could we believe you."

Here Bradford would have answered, that Stephen's enemies would
not believe he had the Holy Ghost, and therefore they did as they
did: but, as he was in speaking, Master Harpsfield rose up; and
the keeper and others that stood by began to talk gently, praying
Bradford to take heed to what Master Archdeacon spake, who still
said, that Bradford was out of the church.

Brad.--"Sir, I am most certain that I am in Christ's church, and I
can show a demonstration of my religion from time to time
continually.-- God our Father, for the name and blood of his
Christ, be merciful unto us, and unto all his people, and deliver
them from false teachers and blind guides, through whom, alas, I
fear me, much hurt will come to this realm of England. God our
Father bless us, and keep us in his truth and poor church for
ever. Amen!"

Then the archdeacon departed, saying, that he would come again the
next morning.

The next day's talk between Dr. Harpsfield and Master Bradford.

Upon the sixteenth of February in the morning, the archdeacon, and
the other two with him, came again, and after a few by-words
spoken, they sat down.

Master Archdeacon Harpsfield began a very long oration, first
repeating what they had said, and how far they had gone over-
night; and therewith did begin to prove upwards succession of
bishops here in England for eight hundred years: in France at
Lyons for twelve hundred years: in Spain at Seville for eight
hundred years: in Italy at Milan for twelve hundred years,
labouring by this to prove his church. He used also succession of
bishops in the East church for the more confirmation of his words,
and so concluded with an exhortation, and an interrogation: the
exhortation, that Bradford would obey this church; the
interrogation, whether Bradford could show any such succession for
the demonstration of his church (for so he called it) which
followed. Unto this long oration, Bradford made this short answer:

Brad.--"My memory is evil, so that I cannot answer particularly
your oration. Therefore I will generally do it, thinking because
your oration is rather to persuade than to prove, that a small
answer will serve. If Christ or his apostles, being here on earth,
had been required by the prelates of the church then, to have made
a demonstration of that church by succession of such high priests
as had approved the doctrine which he taught, I think that Christ
would have done as I do: that is, have alleged that which
upholdeth the church, even the verity, the word of God taught and
believed, not by the high priests, which of long time had
persecuted it, but by the prophets and other good simple men which
perchance were counted for heretics of the church: which church
was not tied to succession, but to the word of God. And this to
think St. Peter giveth me occasion, when he saith, that as it went
in the church before Christ's coming, so shall it go in the church
after his coming: but then the pillars of the church were
persecutors of the church; therefore the like we must look for
now."

Harps.--"I can gather and prove succession in Jerusalem of the
high priests from Aaron's time."

Brad.--"I grant, but not such succession as allowed the truth."

Harps.--"Why! did they not allow Moses's law?"

Brad.--"Yes, and keep it, as touching the books thereof; as you do
the Bible, and Holy Scriptures. But the true interpretation and
meaning of it they did corrupt, as you have done and do; and
therefore the persecution which they stirred up against the
prophets and Christ, was not for the law, but for the
interpretation of it: for they taught as you do now, that we must
fetch the interpretation of the Scriptures at your hands. But to
make an end, death I look daily for, yea, hourly, and I think my
time be but very short. Therefore I had need to spend as much time
with God as I can, whilst I have it, for his help and comfort; and
therefore I pray you bear with me, that I do not now particularly,
and in more words, answer your long talk. If I saw death not so
near me as it is, I would then weigh every piece of your oration,
if you would give me the sum of it, and I would answer
accordingly; but because I dare not, nor I will not, leave off
looking and preparing for that which is at hand, I shall desire
you to hold me excused, because I do as I do; and heartily thank
you for your gentle good will. I shall heartily pray God our
Father to give you the same light and life I do wish to myself."

And so Bradford began to rise up. But then began Master Archdeacon
to tell him that he was in very perilous case; and that he was
sorry to see him so settled. "As for death, whether it be nigh or
far off, I know not, neither forceth it, so that you did die
well."

Brad.--"I doubt not in this case but that I shall die well: for as
I hope and am certain my death shall please the Lord, so I trust I
shall die cheerfully, to the comfort of his children."

Harps.--"But what if you be deceived?"

Brad.--"What if you should say the sun did not shine now?"--and
the sun did shine through the window where they sat.

Harps.--"Well, I am sorry to see you so secure and careless."

Brad.--"Indeed I am more carnally secure and careless than I
should be: God make me more vigilant. But in this case I cannot be
so secure, for I am most assured I am in the truth."

Harps.--"That are ye not; for you are out of the catholic church."

Brad.--"No, though you have excommunicated me out of your church,
yet am I in the catholic church of Christ, and am, and by God's
grace shall be, a child, and an obedient child, of it for ever: I
hope Christ will have no less care for me, than he had for the
blind man excommunicated of the synagogue. And further, I am sure
that the necessary articles of the faith, I mean the twelve
articles of the Creed, I confess and believe with that which you
call the holy church, so that even your church hath taken
something too much upon her to excommunicate me for that, which,
by the testimony of my Lord of Durham in the book of the sacrament
lately put forth, was free many a hundred years after Christ, for
us to believe or not believe."

Harps.--"What is that?"

Brad.--"Transubstantiation."

Harps.--"Why: ye are not condemned therefore only."

Brad.--"For that, and because I deny that wicked men do receive
Christ's body."

Harps.--"You agree not with us in the presence, nor in any thing
else."

Brad.--"How you believe you know: for my part I confess a presence
of whole Christ, God and man, to the faith of the receiver."

Harps.--"Nay, you must believe a real presence in the sacrament."

Brad.--"In the sacrament? Nay, I will not shut him in, nor tie him
to it otherwise than faith seeth and perceiveth. If I should
include Christ really present in the sacrament, or tie him to it
otherwise than to the faith of the receiver, then the wicked men
should receive him, which I do not, nor will, by God's grace,
believe."

Harps.--"More pity: but a man may easily perceive, you make no
presence at all, and therefore you agree not therein with us."

Brad.--"I confess a presence, and a true presence, but to the
faith of the receiver."

"What," quoth one that stood by, "of Christ's very body which died
for us?"

Brad.--"Yea, even of whole Christ, God and man, to feed the faith
of him that receiveth it."

Harps.--"Why? this is nothing else but to exclude the omnipotency
of God, and all kind of miracle in the sacrament."

Brad.--"I do not exclude his omnipotency, but you do it rather;
for I believe that Christ can accomplish his promise, the
substance of bread and wine being there, as well as the accidents,
which you believe not. When we come to the sacrament, we come not
to feed our bodies, and therefore we have but a little piece of
bread; but we come to feed our souls with Christ by faith, which
the wicked do want, and therefore they receive nothing but panem
Domini, as Judas did, and not panem Dominum, as the other apostles
did."

Harps.--"The wicked do receive the very body of Christ, but not
the grace of his body."

Brad.--"They receive not the body, for Christ's body is no dead
carcass: he that receiveth it, receiveth the Spirit, which is not
without grace, I trow."

Harps.--"Well, you have many errors. You count the mass for
abomination, and yet St. Ambrose said mass;" and so he read, out
of a book written, a sentence of St. Ambrose to prove it.

Brad.--"Why, sir? the mass, as it is now, was nothing so in St.
Ambrose's time. Was not the most part of the canon made since by
Gregory and Scholasticus?"

Harps.--"Indeed a great piece of it was made (as ye say) by
Gregory: but Scholasticus was before St. Ambrose's time."

Brad.--"I ween not: howbeit I will not contend. St. Gregory saith,
that the apostles said mass without the canon, only with the
Lord's Prayer."

Harps.--"You say true: for the canon is not the greatest part of
the mass, the greatest part is the sacrifice, elevation,
transubstantiation, and adoration."

Brad.--"I can away with none of those."

Harps.--"No, I think the same: but yet hoc facite, telleth plainly
the sacrifice of the church."

Brad.--"You confound sacrifices, not discerning betwixt the
sacrifice of the church, and for the church. The sacrifice of the
church is no propitiatory sacrifice, but a gratulatory sacrifice;
and as for hoc facite, is not referred to any sacrificing, but to
the whole action of taking, eating," &c.

Harps.--"You speak not learnedly now: for Christ made his supper
only to the twelve apostles, not admitting his mother or any of
the seventy disciples to it. Now the apostles do signify the
priests."

Brad.--"I think that you speak as you would men should understand
it: for else you would not keep the cup away from the laity. We
have great cause to thank you, that you will give us of your
bread: for I perceive you order the matter so as though Christ had
not commanded it to his whole church."

Then Harpsfield would have proved elevation by a place of Basil.

Brad.--"I have read the place, which seemeth to make nothing for
elevation: but be it as it is, this is no time for me to scan the
doubtful places of the doctors with you. I have been in prison
long without books and all necessaries for study, and now death
draweth nigh, and I, by your leave, must now leave off, to prepare
for him."

Harps.--"If I could do you good, I would be right glad, either in
soul or body. For you are in a perilous case both ways."

Brad.--"Sir, I thank you for your good will. My case is as it is.
I thank God it was never so well with me; for death to me shall be
life."

Creswell.--"It were best for you to desire Master Archdeacon that
he would make suit for you, that you might have a time to confer."

Harps.--"I will do the best I can: for I pity his case."

Brad.--"Sir, I will not desire any body to sue for time for me. I
am not wavering, neither would I that any body should think I were
so. But if you have the charity and love you pretend towards me,
and thereto do think that I am in an error, I think the same
should move you to do as you would be done to. As ye think of me,
so do I of you, that you are far out of the way; and I do not only
think it, but also am thereof most assured."

And in this and such-like gentle talk they departed.

The talk of Dr. Heath, archbishop of York, and Day, bishop of
Chichester, with Master Bradford.

The twenty-third of the same month, the archbishop of York and the
bishop of Chichester came to the Compter to speak with Bradford.
When he was come before them, they both, and especially the bishop
of York, used him very gently: they would have him to sit down,
and because he would not, they also would not sit. So they all
stood, and whether he would or not, they would needs he should put
on, not only his night-cap, but his upper cap also, saying unto
him, that obedience was better than sacrifice.

Now thus standing together, my Lord of York began to tell Bradford
how that they were not sent to him, but of love and charity they
came to him: and he, for that acquaintance also which he had with
Bradford, more than the bishop of Chichester had. Then, after
commending Bradford's godly life, he concluded with this question,
how he was certain of salvation, and of his religion? After thanks
for their good will, Bradford answered, "By the word of God --
even by the Scriptures -- I am certain of salvation and religion."

York.--"Very well said: but how do ye know the word of God and the
Scriptures, but by the church?"

Brad.--"Indeed, my Lord, the church was and is a mean to bring a
man more speedily to know the Scriptures and the word of God, as
was the woman of Samaria a mean that the Samaritans knew Christ:
but as when they had heard him speak, they said, Now we know that
he is Christ, not because of thy words, but because we ourselves
have heard him; so after we come to the hearing and reading of the
Scriptures showed unto us, and discerned by the church, we do
believe them, and know them as Christ's sheep -- not because the
church saith, they are the Scriptures, but because they be so;
being thereof assured by the same Spirit which wrote and spake
them."

York.--"You know, in the apostles' time, at the first, the word
was not written."

Brad.--"True, if you mean it for some books of the New Testament:.
but else for the Old Testament Peter telleth us, We have a more
sure word of prophecy: not that it is simply so, but in respect of
the apostles, who, being alive and compassed with infirmity,
attributed to the word written more firmity, as wherewith no fault
could be found; whereas for the infirmity of their persons men
perchance might have found some fault at their preaching: albeit
in very deed no less obedience and faith ought to have been given
to the one, than to the other; for all proceedeth forth of one
Spirit of truth."

York.--"That place of Peter is not so to be understood of the word
written."

Brad.--"Yea, sir, that it is, and of none other."

Chichester.--"Y ea, indeed Master Bradford doth tell you truly in
that point."

York.--"Well, you know that Iren�us and others do magnify much,
and allege the church against the heretics, and not the
Scripture."

Brad.--"True, for they had to do with such heretics as did deny
the Scriptures, and yet did magnify the apostles; so that they
were enforced to use the authority of those churches wherein the
apostles had taught, and which had still retained the same
doctrine."

Chich.--"You speak the very truth; for the heretics did refuse all
Scriptures, except it were a piece of Luke's Gospel."

Brad.--"Then the alleging of the church cannot be principally used
against me, which am so far from denying of the Scriptures, that I
appeal unto them utterly, as to the only judge."

York.--"A pretty matter, that you will take upon you to judge the
church: I pray you where hath your church been hitherto? for the
church of Christ is catholic and visible hitherto."

Brad.--"My Lord, I do not judge the church, when I discern it from
that congregation, and those which be not the church; and I never
denied the church to be catholic and visible, although at
sometimes it is more visible than at some."

Chich.--"I pray you tell me where the church which allowed your
doctrine was, these four hundred years?"

Brad.--"I will tell you, my Lord, or rather you shall tell
yourself, if you will tell me this one thing: where the church was
in Elias's time, when Elias said, that he was left alone?"

Chich.--"That is no answer."

Brad.--"I am sorry that you say so: but this will I tell your
Lordship, that if you had the same eyes wherewith a man might have
espied the church then, you would not say it were no answer. The
fault why the church is not seen of you, is not because the church
is not visible, but because your eyes are not clear enough to see
it."

Chich.--"You are much deceived in making this collation betwixt
the church then and now."

York.--"Very well spoken, my Lord; for Christ said, Edificabo
ecclesiam, I will build my church; and not I do, or have built it;
but, I will build it."

Brad.--"My Lords, Peter teacheth me to make this collation,
saying, as in the people there were false prophets, which were
most in estimation afore Christ's coming, so shall there be false
teachers amongst the people after Christ's coming; and very many
shall follow them. And as for your future tense, I hope your Grace
will not thereby conclude Christ's church not to have been before,
but rather that there is no building in the church but by Christ's
work only: for Paul and Apollos be but waterers."

Chich.--"In good faith I am sorry to see you so light in judging
the church."

York.--"He taketh upon him, as they all do, to judge the church. A
man shall never come to certainty that doth as they do."

Brad.--"My Lords, I speak simply what I think, and desire reason
to answer my objections. Your affections and sorrows cannot be my
rules. If that you consider the order and case of my condemnation,
I cannot think but that it should something move your Honours. You
know it well enough, (for you heard it,) no matter was laid
against me, but what was gathered upon mine own confession.
Because I did deny transubstantiation, and the wicked to receive
Christ's body in the sacrament, therefore I was condemned and
excommunicated, but not of the church, although the pillars of the
church (as they be taken) did it."

Chich.--"No; I heard say the cause of your imprisonment was, for
that you exhorted the people to take the sword in the one hand,
and the mattock in the other."

Brad.--"My Lord, I never meant any such thing, nor spake any thing
in that sort."

York.--"Yea, and you behaved yourself before the council so
stoutly at the first, that you would defend the religion then; and
therefore worthily were you prisoned."

Brad.--"Your Grace did hear me answer my Lord Chancellor to that
point. But put case I had been so stout as they and your Grace
make it, were not the laws of the realm on my side then? Wherefore
unjustly was I prisoned: .only that which my Lord Chancellor
propounded, was my confession of Christ's truth against
transubstantiation, and of that which the wicked do receive, as I
said."

York.--"You deny the presence."

Brad.--"I do not, to the faith of the worthy receivers."

York.--"Why! what is that to say other than that Christ lieth not
on the altar?"

Brad.--"My Lord, I believe in no such presence."

Chich.--"It seemeth that you have not read Chrysostom, for he
proveth it."

Brad.--"Hitherto I have been kept well enough without books:
howbeit this I do remember of Chrysostom, that he saith, that
Christ lieth upon the altar, as the seraphim with their tongs
touch our lips with the coals of the altar in heaven, which is a
hyperbolical locution, of which you know Chrysostom is full."

York.--"It is evident that you are too far gone: but let us come
then to the church, out of the which ye are excommunicate."

Brad.--"I am not excommunicate out of Christ's church, my Lord,
although they which seem to be in the church, and of the church,
have excommunicated me, as the poor blind man was (John ix.); I am
sure Christ receiveth me."

York.--"You do deceive yourself."

Here, after much talk of excommunication, at length Bradford said:

"Assuredly as I think you did well to depart from the Romish
church, so I think ye have done wickedly to couple yourselves to
it again; for you can never prove it, which you call the mother
church, to be Christ's church."

Chich.--"Ah, Master Bradford! you were but a child when this
matter began. I was a young man, and then coming from the
university, I went with the world: but, I tell you, it was always
against my conscience."

Brad.--"I was but a child then, howbeit, as I told you, I think
you have done evil: for ye are come, and have brought others, to
that wicked man which sitteth in the temple of God, that is, in
the church; for it cannot be understood of Mahomet, or any out of
the church, but of such as bear rule in the church."

York.--"See how you build your faith upon such places of Scripture
as are most obscure, to deceive yourself, as though ye were in the
church, where you are not."

Brad.--"Well, my Lord, though I might by fruits judge of you and
others, yet will I not utterly exclude you out of the church. And
if I were in your case, I would not condemn him utterly that is of
my faith in the sacrament; knowing as you know, that at the least
eight hundred years after Christ, as my Lord of Durham writeth, it
was free to believe or not to believe transubstantiation."

York.--"This is a toy that you have found out of your own brain;
as though a man not believing as the church doth, (that is,
transubstantiation,) were of the church."

Chich.--"He is a heretic, and so none of the church, that doth
hold any doctrine against the definition of the church; as a man
to hold against transubstantiation. Cyprian was no heretic, though
he believed re-baptizing of them which were baptized of heretics,
because he held it before the church had defined it; whereas if he
had holden it after, then had he been a heretic."

Brad.--"Oh, my Lord! will ye condemn to the devil any man that
believeth truly the twelve articles of the faith, (wherein I take
the unity of Christ's church to consist,) although in some points
he believe not the definition of that which ye call the church? I
doubt not but that he which holdeth firmly the articles of our
belief, though in other things he dissent from your definitions,
yet he shall be saved."

"Yea," said both the bishops, (York and Chichester,) "this is your
divinity."

Brad.--"No, it is Paul's; who saith, that if they hold the
foundation, Christ, though they build upon him straw and stubble,
yet they shall be saved."

York.--"Lord God! how you delight to lean, to so hard and dark
places of the Scriptures."

Chich.--"I will show you how that Luther did excommunicate
Zuinglius for this matter:" and so he read a place of Luther
making for his purpose.

Brad.--"My Lord, what Luther writeth, as you much pass not, no
more do I in this case. My faith is not builded on Luther,
Zuinglius, or �colampadius, in this point: and indeed to tell you
truly, I never read any of their works in this matter. As for
them, I do think assuredly that they were, and are, God's
children, and saints with him."

York. "Well, you are out of the communion of the church."

Brad.--"I am not; for it consisteth and is in faith."

York.--"Lo, how you make your church invisible; for you would have
the communion of it to consist in faith."

Brad.--"For to have communion with the church needeth no
visibleness of it; for communion consisteth, as I said, in faith,
and not in exterior ceremonies, as appeareth both by Paul, who
would have one faith, and by Iren�us to Victor, for the
observation of Easter; saying that disagreeing of fasting should
not break the agreeing of faith."

Chich.--"The same place hath often even wounded my conscience,
because we dissevered ourselves from the see of Rome."

Brad.--"Well, God forgive you; for you have done evil to bring
England thither again."

Here my Lord of York took a book of paper of common-places, and
read a piece of St. Augustine Contra Epistolam Fundamenti, how
that there were many things that did hold St. Augustine in the
bosom of the church: consent of people and nations; authority
confirmed with miracles, nourished with hope, increased with
charity, established with antiquity "besides this, there holdeth
me in the church," said Augustine, "the succession of priests from
Peter's seat until this present bishop. Last of all, the very name
of catholic doth hold me," &c. "Lo," quoth he, "how say you to
this of St. Augustine? Paint me out your church thus."

Brad.--"My Lord, these words of St. Augustine make as much for me
as for you: although I might answer, that all this, if they had
been so firm as you make them, might have been alleged against
Christ and his apostles: for there was the law and the ceremonies
consented on by the whole people, confirmed with miracles,
antiquity, and continual succession of bishops from Aaron's time
until that present."

Chick.--"In good faith, Master Bradford, you make too much of the
state of the church before Christ's coming."

Brad.--"Therein I do but as Peter teacheth, 2 Pet. ii., and Paul
very often. You would gladly have your church here very glorious,
and as a most pleasant lady. But as Christ saith, Beatus est
quicunque non fuerit offensus per me; so may his church say,
Blessed are they that are not offended at me."

York.--"Yea, you think that none is of the church, but such as
suffer persecution."

Brad.--"What I think, God knoweth: I pray your Grace judge me by
my words and speaking, and mark what Paul saith, All that will
live godly in Christ Jesus must suffer persecution. Sometimes
Christ's church hath rest here; but commonly it is not so, and
specially towards the end her form will be more unseemly."

York.--"But what say you to St. Augustine? where is your church
that hath the consent of people and nations?"

Brad.--"Even all people and nations that be God's people have
consented with me, and I with them, in the doctrine of faith."

York.--"Lo, you go about to shift off all things."

Brad.--"No, my Lord; I mean simply, and so speak, God knoweth."

York.--"St. Augustine doth here talk of succession, even from
Peter's seat."

Brad.--"Yea, that seat then was nothing so much corrupt as it is
now."

York.--"Well, you always judge the church." Brad.--"No, my Lord;
Christ's sheep discern Christ's voice, but they judge it not; so
they discern the church, but judge her not."

York.--"Yes, that they do."

Brad.--"No, and it like your Grace; and yet full well may one not
only doubt, but judge also of the Romish church; for she obeyeth
not Christ's voice, as Christ's true church doth."

York.--"Wherein?"

Brad.--"In Latin service, and robbing the laity of Christ's cup in
the sacrament; and in many other things, in which it committeth
most horrible sacrilege."

Chich.--"Why, Latin service was in England when the pope was
gone."

Brad.--"True; the time was in England when the pope was away, but
not all popery -- as in King Henry's days."

York.--"Latin service was appointed to be sung and had in the
choir, where only were clerici, that is, such as understood Latin;
the people sitting in the body of the church, praying their own
private prayers; and this may well be yet seen by making of the
chancel and choir so as the people could not come in, or hear
them."

Brad.--"Yea, but both in Chrysostom's time, and also in the Latin
church in St. Jerome's time, 'all the church,' saith he,
'answereth again mightily, Amen:' whereby we may see that the
prayers were made so, that both the people heard them and
understood them."

Chick.--"Ye are to blame, to say that the church robbeth the
people of the cup."

Brad.--"Well, my Lord, term it as it please you; all men know that
the laity hath none of it."

Chich.--"Indeed I would wish the church would define again, that
they might have it, for my part."

Brad.--"If God make it free, who can define to make it bond?"

York.--"Well, Master Bradford, we leese our labour; for ye seek to
put away all things which are told you to your good: your church
no man can know."

Brad.--"Yes, that ye may well."

York.--"I pray you whereby?"

Brad.--"Forsooth Chrysostom saith, 'alonely by the Scriptures:'
and this speaketh he very oftentimes, as ye well know."

York.--"Indeed that is of Chrysostom in Opere imperfecto, which
may be doubted of. The thing whereby the church may be known best,
is succession of bishops."

Brad.--"No, my Lord, Lyra full well writeth upon Matthew, that
'The church consisteth not in men, by reason either of secular or
temporal power; but in men endued with true knowledge, and
confession of faith, and of verity.' And in Hilary's time, you
know he writeth to Auxentius, that the church was hidden rather in
caves and holes, than did glister and shine in thrones of pre-
eminence."


THEN came one of their servants and told them, that my Lord of
Durham tarried for them at Master York's house; and this was after
that they had tarried three hours with Bradford. And after that
their man was come, they put up their written books of common-
places, and said that they lamented his case: they willed him to
read over a book which did Dr. Crome good. And so, wishing him
good in words, they went their way, and poor Bradford to his
prison.

After this communication with the bishops ended, within two days
following came into the Compter two Spanish friars to talk with
Master Bradford, sent (as they said) by the earl of Derby; of whom
the one was the king's confessor, the other was Alphonsus, who had
before written a popish book against heresies, the effect of which
their reasoning here likewise followeth.

On the twenty-fifth day of February, about eight of the clock in
the morning, two Spanish friars came to the Compter where Bradford
was prisoner; to whom Bradford was called. Then the one friar,
which was the king's confessor, asked in Latin (for all their talk
was in Latin) of Bradford, whether he had not seen or heard of one
Alphonsus, that had written against heresies?

Brad.--"I do not know him."

Confessor.--"Well, this man [pointing to Alphonsus] is he. We are
come to you of love and charity, by the means of the earl of
Derby, because you desired to confer with us."

Brad.-"I never desired your coming, nor to confer with you, or any 
other: but, seeing you are come of charity, as you say, I cannot
but thank you; and as touching conference, though I desire it not,
yet I will not refuse to talk with you, if you will."

Alph.--"It were requisite that you did pray unto God, that ye
might follow the direction of God's Spirit, that be would inspire
you, so that ye be not addict to your own self-will or wit."

Whereupon Bradford made a prayer, and besought God to direct all
their wills, words, and works, as the wills, words, and works of
his children for ever.

Alph.--"Yea, you must pray with your heart. For if you speak but
with tongue only, God will not give you his grace."

Brad.--"Sir, do not judge, lest ye be judged. You have heard my
words: now charity would have you leave the judgment of the heart
to God."

Alph.--"You must be as it were a neuter, and not wedded to
yourself, but as one standing in doubt. Pray and be ready to
receive what God shall inspire; for in vain laboureth our tongue
to speak else."

Brad.--"Sir, my sentence, if you mean it for religion, must not be
in a doubting or uncertain, as I thank God I am certain in that
for which I am condemned: I have no cause to doubt of it, but
rather to be most certain of it; and therefore I pray God to
confirm me more in it; for it is his truth. And because it is so
certain and true that it may abide the light, I dare be bold to
have it looked on, and confer it with you, or any man; in respect
whereof I am both glad of your coming, and thank you for it."

Alph.--"What is the matter whereof you were condemned? We know
not."

Brad.--"Sir, I have been in prison almost two years: I never
transgressed any of their laws where-for I might justly be
prisoned; and now am I condemned, only because I frankly confessed
(whereof I repent not) my faith concerning the sacrament, when I
was demanded in these two points: one, that there is no
transubstantiation; the other, that the wicked do not receive
Christ's body."

Alph.--"Let us look a little on the first. Do you not believe that
Christ is present really and corporally in the form of bread?"

Brad.--"No, I do believe that Christ is present to the faith of
the worthy receiver, as there is present bread and wine to the
senses and outward man: as for any such presence of including and
placing Christ, I believe not, nor dare believe."

Alph.--"I am sure you believe Christ's natural body is
circumscriptible."

And here he made much ado of the two natures of Christ, how that
the one is every where, and the other is in his proper place;
demanding such questions as no wise man would have spent any time
about. At length, because the friar had forgotten to conclude,
Bradford put him in mind of it, and thus then at length he
concluded: How that because Christ's body was circumscriptible,
concerning the human nature in heaven, therefore it was so in the
bread.

Brad.--"How hangeth this together? Even as if you should say,
because you are here, ergo, it must needs follow that you are at
Rome. For thus you reason,--Because Christ's body is in heaven,
ergo, it is in the sacrament under the form of bread: which no
wise man will grant."

Alph.--"Why! will you believe nothing but that which is expressly
spoken in the Scriptures?"

Brad.--"Yes, sir, I will believe whatsoever you shall by
demonstration out of the Scriptures declare unto me."

"He is obstinate," quoth Alphonsus to his fellow: and then turning
to Bradford, said, "Is not God able to do it?"

Brad.--"Yes, but here the question is of God's will, and not of
his power."

Alph.--"Why! doth he not say plainly, This is my body?"

Brad.--"Yes, and I deny not but that it is so, to the faith of the
worthy receiver."

Alph.--"To the faith!--how is that?"

Brad.--"Forsooth, sir, as I have no tongue to express it; so I
know ye have no ears to hear and understand it. For faith is more
than man can utter."

Alph.--"But I can tell all that I believe."

Brad.--"You believe not much then; for if you believe the joys of
heaven, and believe no more thereof than you can tell, you will
not yet desire to come thither. For as the mind is more capable
and receivable than the mouth, so it conceiveth more than tongue
can express."

Alph.--"Christ saith it is his body."

Brad.--"And so say I, after a certain manner."

Alph.--"After a certain manner? that is, after another manner than
it is in heaven."

Brad.--"St. Augustine telleth it more plainly, that it is Christ's
body after the same manner as circumcision was the covenant of
God, and the sacrament of faith is faith; or, to make it more
plain, as baptism and the water of baptism is regeneration."

Alph.--"Very well said: baptism and the water thereof is a
sacrament of God's grace and Spirit in the water cleansing the
baptized."

Brad.--"No, sir, away with your enclosing; but this I grant, that
after the same sort Christ's body is in the bread, on which sort
the grace and Spirit of God is in the water."

Alph.--"In water is God's grace, by signification."

Brad.--"So is the body in the bread in the sacrament."

Mph.--"You are much deceived, in that you make no difference
between the sacraments that be standers, and the sacraments that
are transitory and passers-by. As for example, the sacrament of
Orders, which you deny, though St. Augustine affirm it; it is a
standard, although the ceremony be past. But in baptism, so soon
as the body is washed, the water ceaseth to be a sacrament."

Brad.--"Very good; and so it is in the supper of the Lord: no
longer than it is in use, is it Christ's sacrament."

Here was this friar in a wonderful rage, and spake so high (as
often he had done before) that the whole house rang again, chafing
with om and cho. He hath a great name of learning, but surely he
hath little patience; for if Bradford had been any thing hot, one
house could not have held them. At the length he cometh to this
point, that Bradford could not find in the Scripture baptism and
the Lord's supper to bear any similitude to each other. And here
he triumphed before the conquest, saying, that these men would
receive nothing but Scripture, and yet were able to prove nothing
by the Scripture.

Brad.--"Be patient, and you shall see that by the Scripture I will
find baptism and the Lord's supper coupled together."

Alph.--"No, that canst thou never do. Let me see a text of it."

Brad.--"Paul saith; that as we are baptized into one body, we have
drunk of one spirit, meaning the cup in the Lord's supper."

Alph.--"Paul hath no such words."

Brad.--"Yes, that he hath."

Confessor.--"I trow, he hath not."

Brad.--"Give me a Testament, and I will show you."

So a priest that sat by them gave him his Testament, and he showed
them the plain text. Then they looked one upon another. In fine
the friar found this simple shift, that Paul spake not of the
sacrament.

Brad.--"Well, the text is plain enough, and there are of the
fathers which do so understand the place: for Chrysostom doth
expound it so."

Alphonsus, who had the Testament in his hand, desirous to suppress
this foil, turned the leaves of the book from leaf to leaf, till
he came to the place (1 Cor. xi.); and there he read how that he
was guilty who made no difference of the Lord's body.

Brad.--"Yea, but therewith he saith, He that eateth of the bread;
calling it bread still: and that after consecration, (as ye call
it,) as in 1 Cor. x., he saith, The bread which we break, &c."

Alph.--"Oh how ignorant are ye, which know not that things, after
their conversion, do retain the same names which they had before,
as Moses' rod!"

Here Alphonsus, calling for a Bible, after he had found the place
began to triumph: but Bradford cooled him quickly, saying:

Brad.--"Sir, there is mention made of the conversion, as well as
that the same appeared to the sense: but here ye cannot find it
so. Find me one word how the bread is converted, and I will then
say, ye bring some matter that maketh for you."

At these words the friar was troubled, and at length he said, how
that Bradford hanged on his own sense.

Brad.--"No, that do I not; for I will bring you forth the fathers
of the church eight hundred years after Christ, to confirm this
which I speak."

Alph.--"No, you have the church against you."

Brad.--"I have not Christ's church against me."

Alph.--"Yes, that you have. What is the church?"

Brad.--"Christ's wife, the chair and seat of verity."

Alph.--"Is she visible?"

Brad.--"Yea, that she is to them that will put on the spectacles
of God's word to look on her."

Alph.--"This church hath defined the contrary, and that I will
prove by all the good fathers from Christ's ascension, even for
eight hundred years at the least continually."

Brad.--"What will you so prove? Transubstantiation?"

Alph.--"Yea, that the bread is turned into Christ's body."

Brad.--"You speak more than you can do."

Alph.--"That do I not."

Brad.--"Then will I give place."

Alph.--"Will you believe?"

Brad.--"Belief is God's gift; therefore cannot I promise. But I
tell you that I will give place; and I hope I shall believe his
truth always, so good is he to me in Christ my Saviour."

Here the friar found a great fault with Bradford, that he made no
difference betwixt habitus and actus: as though actus, which he
called credulity, had been in our power. But this he let pass, and
came again, asking Bradford, if he could prove it as he said,
whether he would give place?"Yea, that I will." Then called he for
paper, pen, and ink, to write; and then said I, "What and if that
I prove, by the testimony of the fathers, that continually, for
eight hundred years after Christ at the least, they did believe
that the substance of bread doth remain in the sacrament -- what
will ye do?"

Alph.--"I will give place."

Brad.--"Then write you here, that you will give place if I so
prove; and I will write that I will give place if you so prove:
because ye are the ancient, ye shall have the pre-eminency."

Here the friar fumed marvellously, and said, "I came not to learn
at thee: are not here witnesses? [meaning the two priests] be not
they sufficient?" But the man was so chafed, that if Bradford had
not passed over this matter of writing, the friar would have
fallen to plain scolding. At the length the king's confessor �sked
Bradford what the second question was?

Brad.--"That wicked men receive not Christ's body in the
sacrament, as St. Augustine speaketh of Judas, that he received
the bread of the Lord, but not the Lord the bread."

Alph.--"St. Augustine saith not so."

Brad.--"Yes, that doth he."

So they arose and talked no more of that matter. Thus went they
away, without bidding Bradford farewell.-- After they were gone,
one of the priests came, and willed Bradford not to be so
obstinate.

Brad.--"Sir, be not you so wavering; in all the Scripture cannot
you find me non est panis."

Priest.--"Yes, that I can in five places."

Brad.--"Then I will eat your book."

So the book was opened, but no place found; and he went his way
smiling, "God help us."

Talk between Master Bradford and Dr. Weston, and others.

It followed after this, upon the twenty-first of March, that by
means of one of the earl of Derby's men, there came to the Compter
to dinner one Master Collier, once warden of Manchester, and the
said servant of the earl of Derby, of whom Master Bradford learned
that Dr. Weston, dean of Westminster, would be with him in the
afternoon about two of the clock. At dinner time -- when the said
warden did discommend King Edward, and went about to set forth the
authority of the pope, which Bradford withstood, defending the
king's faith, that it was catholic, and that the authority of the
bishop of Rome's supremacy was usurped, bringing forth the
testimony of Gregory, which affirmeth the name of supreme head to
be a title of the forerunner to antichrist -- a woman prisoner was
brought in; whereupon the said Bradford took occasion to rise from
the table, and so went to his prison-chamber to beg of God grace
and help therein, continuing there still until he was called down
to speak with Master Weston, who was then come in.

Master Bradford then being called down, so soon as he was entered
into the hall, Master Weston very gently took him by the hand, and
asked how he did; with such other talk. At length he willed
avoidance of the chamber: so they all went out, save Master Weston
himself, Master Collier, the earl of Derby's servant, the subdean
of Westminster, the keeper, Master Claydon, and the parson of the
church where the Compter is.

Now then he began with Master Bradford, to tell how that he was
often minded to have come unto him, being thereto desired of the
earl of Derby "and," quoth he, "after that I perceived by this
man, that you could be contented rather to speak with me, than any
others, I could not but come to do you good, if I can; for hurt
you be sure I will not."

"Sir," quoth Master Bradford, "when I perceived by the report of
my Lord's servant, that you did bear me good will: more (as he
said) than any other of your sort, I told him then, that therefore
I could be better content and more willing to talk with you, if
you should come unto me. This did I say," quoth Bradford,
"otherwise I desired not your coming."

"Well," quoth Weston, "now I am come to talk with you: but before
we shall enter into any talk, certain principles we must agree
upon, which shall be this day's work. First," quoth he, "I shall
desire you to put away all vain-glory, and not hold any thing for
the praise of the world."

Brad.--"Sir, St. Augustine maketh that indeed a piece of the
definition of a heretic; which if I cannot put away clean, (for I
think there will be a spice of it remain in us, as long as this
flesh liveth,) yet I promise you, by the grace of God, that I
purpose not to yield to it. God I hope will never suffer it to
bear rule in them that strive there against, and desire all the
dregs of it utterly to be driven out of us."

West.--"I am glad to hear you say so, although indeed I think you
do not so much esteem it as others do. Secondly, I would desire
you that you will put away singularity in your judgment and
opinions."

Brad.--"Sir, God forbid that I should stick to any singularity or
private judgment in God's religion. Hitherto I have not desired
it, neither do, nor mind at any time to hold any other doctrine
than is public and catholic; understanding catholic as good men
do, according to God's word."

West.--"Very well; this is a good day's work. I hope to do you
good; and therefore, now, thirdly, I shall pray you to write me
capita of those things whereupon you stand in the sacrament, and
to send them to me betwixt this and Wednesday next: until which
time, yea, until I come to you again, be assured that you are
without all peril of death. Of my fidelity, I warrant you;
therefore away with all dubitations," &c.

Brad.--"Sir, I will write to you the grounds I lean to in this
matter. As for death, if it come, welcome be it: this which you
require of me, shall be no great let to me therein."

West.--"You know that St. Augustine was a Manichean, yet was he
converted at the length; so have I good hope of you."

Brad.--"Sir, because I will not flatter you, I would you should
flatly know, that I am even settled in the religion, wherefore I
am condemned."

West.--"Yea, but if it be not the truth, and you see evident
matter to the contrary, will you not then give place?"

Brad.--"God forbid, but that I should always give place to the
truth."

West.--"I would have you to pray so."

Brad.--"So I do, and that he will more and more confirm me in it;
as I thank God be hath done and doth."

West.--"Yea, but pray with a condition, if you be in it."

Brad.--"No, sir, I cannot pray so, because I am settled and
assured of his truth."

"Well," quoth Weston, "as the learned bishop answered St.
Augustine's mother, that though he was obstinate, yet the tears of
such a mother could not but win her son: so," quoth he, "I hope
your prayers [for then Bradford's eyes did show that he had wept
in prayer] cannot but he heard of God, though not as you would, 
yet as best shall please God. Do ye not," quoth he, "remember the
history thereof?"

"Yea, sir," quoth Bradford, "I think it be of St. Ambrose."

West.--"No, that it is not."

And here Weston would have laid a wager, and began to triumph,
saying to Bradford, "As you are overseen herein, so are you in
other things."

Brad.--"Well, sir, I will not contend with you for the name. This
(I remember) St. Augustine writeth in his Confessions."

After this talk, Weston began to tell Master Bradford, how the
people were by him procured to withstand the queen. Whereunto
Bradford, answering again, bade him hang him up as a traitor and a
thief, if ever he encouraged any to rebellion: which thing his
keeper, and others that were there of the priests, affirmed on his
behalf: so, much talk there was to little purpose at that time.
Dr. Weston declared moreover how he had saved men going in the
cart to be hanged, and such like. The end was this, that Bradford
should send unto him capita doctrin� of the supper, and after
Wednesday he would come unto him again. And thus departed he,
after that he had drunk to him in beer and wine. I omit here talk
of Oxford, of books of German writers, of the fear of death, and
such other talk, which is to no purpose.

Another disputation or talk between Master Bradford and Dr.
Pendleton.

In the mean time, when Master Bradford had written his reasons and
arguments, and had sent them to Dr. Weston, in short space after,
(about the twenty-eighth of March,) there came to the Compter Dr.
Pendleton, and with him the foresaid Master Collier, sometime
warden of Manchester, and Stephen Bech. After salutations Master
Pendleton began to speak to Bradford, that he was sorry for his
trouble. "And further," quoth Pendleton, "After that I did know
you could be content to talk with me, I made the more speed, being
as ready to do thee good, and pleasure thee what I can, as ye
would wish."

Bradford.--"Sir, the manner how I was content to speak with you,
was on this sort: Master Bech was often in hand with me whom he
should bring unto me, and named you amongst others; and I said,
that I had rather speak with you, than with any of all the others.
Now the cause why I so would, I will briefly tell you. I remember
that once you were (as far as a man might judge) of the religion
that I am of at this present, and I remember that you have set
forth the same earnestly. Gladly therefore would I learn of you
what thing it was that moved your conscience to alter, and gladly
would I see what thing it is that you have seen since, which you
saw not before."

Pendleton.--"Master Bradford, I do not know wherefore you are
condemned."

Brad.--"Transubstantiation is the cause wherefore I am condemned,
and because I deny that wicked men do receive Christ's body:
wherein I would desire you to show me what reasons, which before
you knew not, did move your conscience now to alter. For once (as
I said) you were as I am in religion."

Here Master Pendleton, half amazed, began to excuse himself, if it
would have been, as though he had not denied fully
transubstantiation indeed, "although I said," quoth he, "that the
word was not in Scripture;" and so he made an endless tale of the
thing that moved him to alter: "but," said he, "I will gather to
you the places which moved me, and send you them." And here he
desired Bradford, that he might have a copy of that which he had
sent to Master Weston; the which Bradford did promise him.

Some reasoning also they had, whether evil men did receive
Christ's body, Bradford denying, and Pendleton affirming. Bradford
said that they received not the spirit: ergo, not the body; for it
is no dead carcass. Hereto Bradford brought also St. Augustine,
how Judas received panem Domini, and not panem Dominum; and how
that he must be in Christ's body, which must receive the body of
Christ. But Pendleton went about to put it away with idem, and not
ad idem, and how that in corpore Christi was to be understood of
all that be in the visible church with God's elect. Bradford
denied this to be St. Augustine's meaning; and said, also, that
the allegation of idem, and not ad idem, could not make for that
purpose. They talked more of transubstantiation, Pendleton
bringing forth Cyprian; panis natura mutatur, &c. And Bradford
said, that in that place natura did not signify substance. As the
nature of an herb is not the substance of it, so the bread changed
in nature is not to be taken for changed in substance; for now it
is ordained, not for the food of the body simply, but rather for
the soul. Here also Bradford alleged the sentence of Gelasius.
Pendleton said, that he was a pope. "Yea," said Bradford, "but his
faith is my faith in the sacrament, if ye would receive it."

They reasoned also whether accidentia were res, or no. If they be
properly res, said Bradford, then are they substances; and if they
be substances they are earthly, and then are there earthly
substances in the sacrament, as Iren�us saith, which must needs be
bread. But Pendleton said that the colour was the earthly thing;
and called it "an accidental substance."

I omit the talk they had of my Lord of Canterbury, of Peter
Martyr's book, of Pendleton's letter laid to Bradford's charge
when he was condemned, with other talk more of the church; whether
die ecclesi� was spoken of the universal church, or of a
particular (which Pendleton at the length granted to be spoken of
a particular church): also of vain-glory, which he willed Bradford
to beware of; and such-like talk. A little before his departing
Bradford said thus, "Master Doctor, as I said to Master Weston the
last day, so say I unto you again, that I am the same man in
religion against transubstantiation still, which I was when I came
into prison; for hitherto I have seen nothing in any point to
infirm me." At which words Pendleton was something moved, and said
that it was no catholic doctrine. "Yes," quoth Bradford, "and that
will I prove even by the testimony of the catholic fathers until
the council of Lateran, or thereabouts." Thus Pendleton went his
way, saying, that he would come oftener to Bradford.-- God our
Father be with us all, and give us the spirit of his truth for
ever. Amen.

The same day in the afternoon, about five of the clock, came
Master Weston to Bradford; and after gentle salutations, he
desired the company every man to depart; and so they two sat down.
And after that he had thanked Bradford for his writing unto him,
he pulled out of his bosom the same writing which Bradford had
sent him. The writing is this that followeth.

Certain reasons against transubstantiation, gathered by John
Bradford, and given to Dr. Weston and others.

"That which is former (saith Tertullian) is true; that which is
later is false. But the doctrine of transubstantiation is a late
doctrine: for it was not defined generally afore the council of
Lateran, about 1215 years after Christ's coming, under Pope
Innocent, the third of that name. For before that time it was free
for all men to believe it, or not believe it, as the bishop of
Durham doth witness in his book of the Presence of Christ in his
Supper, lately put forth: ergo, the doctrine of transubstantiation
is false.

"2. That the words of Christ's supper be figurative, the
circumstances of the Scripture, the analogy or proportion of the
sacraments, and the sentences of all the holy fathers, which were
and did write for the space of 1000 years after Christ's
ascension, do teach. Whereupon it followeth, that there is no
transubstantiation.

"3. That the Lord gave to his disciples bread, and called it his
body, the very Scriptures do witness. For he gave that, and called 
it his body, which he took in his hands, whereon he gave thanks;
which also he brake, and gave to his disciples, that is to say,
bread; as the fathers Iren�us, Tertullian, Origen, Cyprian,
Epiphanius, Augustine, and all the residue, which are of
antiquity, do affirm. But inasmuch as the substance of bread and
wine is another thing than the substance of the body and blood of
Christ, it plainly appeareth that there is no transubstantiation.

"4. The bread is no more transubstantiate than the wine: but that
the wine is not transubstantiate, St. Matthew and St. Mark do
teach us: for they witness, that Christ said that he would drink
no more of the fruit of the vine, which was not blood, but wine:
and therefore it followeth, that there is no transubstantiation.
Chrysostom upon Matthew, and St. Cyprian, do affirm this reason.

"5. As the bread in the Lord's supper is Christ's natural body, so
is it his mystical body: for the same Spirit that spake of it,
This is my body, did say also, For we many are one bread, one
body, &c.

But now it is not the mystical body by transubstantiation, and
therefore it is not his natural body by transubstantiation.

"6. The words spoken over the cup in St. Luke and St. Paul, are
not so mighty and effectual as to transubstantiate it: for then
it, or that which is in it, should be transubstantiate into the
new testament. Therefore the words spoken over the bread, are not
so mighty as to make transubstantiation.

"7. All that doctrine which agreeth with those churches which be
apostolic mother churches, or original churches, is to be counted
for truth, in that it holdeth that which these churches received
of the apostles, the apostles of Christ, Christ of God. But it is
manifest, that the doctrine taught at this present of the Church
of Rome, concerning transubstantiation, doth not agree with the
apostolic and mother churches in Greece, of Corinth, of Philippi,
Colosse, Thessalonica, Ephesus, which never taught
transubstantiation; yea, it agreeth not with the doctrine of the
Church of Rome taught in time past. For Gelasius the pope, setting
forth the doctrine which that see did then hold, doth manifestly
confute the error of transubstantiation, and reproveth them of
sacrilege, which divide the mystery, and keep from the laity the
cup. Therefore the doctrine of transubstantiation agreeth not with
the truth."

This was the writing which Weston pulled out of his bosom: and
yet, before he began to read it, he showed Bradford that he asked
of his conversation at Cambridge since his last being with him;
"and," quoth he, "Master Bradford, because you are a man not given
to the glory of the world, I will speak it before your face: your
life I have learned was such there always, as all men, even the
greatest enemies you have, cannot but praise it; and therefore I
love you much better than ever I did; but now I will read over
your arguments, and so we will confer them. Such they are, that a
man may well perceive you stand on conscience, and therefore I am
the more ready and glad to pity you." So he began to read the
first; to the which he said, that though the word
transubstantiation began but lately, yet the thing always was, and
hath been since Christ's institution.

Brad.--"I do not contend, or hang upon the word only, but upon the
thing, which is as new as the word."

Then went Weston to the second, and there brought out St.
Augustine, how that if an evil man, going to the devil, did make
his will, his son and heir would not say his father did lie in it,
or speak tropically: much more Christ, going to God, did never
lie, or use any figurative speech in his last will and testament.
"Do you not remember this place of St. Augustine;" said he?

Brad.--"Yes, sir, but I remember not that St. Augustine hath those
words, tropic� or figurative, as you rehearse them: for any man
may speak a thing figuratively, and lie not: and so Christ did in
his last supper."

After this Weston went to the third, and brought forth Cyprian,
bow that the nature of bread is turned into flesh. "Here," saith
he, "my Lord of Canterbury expoundeth nature' for quality,' by
Gelasius. The which interpretation serveth for the answer of your
third argument, that Christ called bread his body; that is, the
quality, form, and appearance of bread. And further the Scripture
is wont to call things by the same names which they had before, as
Simon the leper; he was not so presently, but because he had been
so."

Brad.--"Cyprian wrote before Gelasius: therefore Cyprian must not
expound Gelasius, but Gelasins Cyprian: and so they both teach,
that bread remaineth still. As for things having still the names
they had, it is no answer, except you could show that this now
were not bread, as easily as a man might have known and seen then
Simon to have been healed and clear from his leprosy."

After this, Weston went to the fourth, of the cup, the which he
did not fully read, but digressed into a long talk of Cyprian's
epistle De Aquariis: also of St. Augustine; expounding the
breaking of bread by Christ to his two disciples going to Emmaus,
to be the sacrament, with such other talk to no certain purpose:
and therefore Bradford prayed him, that inasmuch as he had written
the reasons that stablished his faith against transubstantiation,
so he would likewise do to him, that is, answer him by writing,
and show him more reasons in writing to confirm
transubstantiation; which Dr. Weston promised to do, and said that
he would send or bring it to Master Bradford again within three
days.

Thus, when he had over-read the arguments, and here and there
spoken little to the purpose for the avoiding of them, and
Bradford had prayed him to give him in writing his answers, then
he began to tell Bradford how and what he had done for Grimoald,
and how that Bradford needed not to fear any reproach or slander
he should suffer: meaning belike to have Bradford secretly to come
to them, as Grimoald did; for he subscribed.

Brad.--"Master Dean, I would not gladly that you should conceive
of me that I pass of shame of men simply in this matter: I rather
would have you to think of me, as the very truth is, that hitherto
as I have not heard or seen any thing to infirm my faith against
transubstantiation, so I am no less settled in it, than I was at
my first coming hither. I love to be plain with you, and to tell
you at the first, as you shall find at the last."

West.--"In good faith, Master Bradford, I love you the better for
your plainness; and do not think otherwise of me, but that you
shall find me plain in all my talk with you."

Here Weston began to ask Bradford of his imprisonment and
condemnation: and so Bradford told him altogether, how he had been
handled; whereat Weston seemed to wonder: yea, in plain words he
said, that Bradford had been handled otherwise than he had given
cause; and so showed Bradford how that my Lord of Bath reported
that he had deserved a benefit at the queen's hand, and at all the
council's. In this kind of talk they spent an hour almost, and so,
as one weary, Bradford rose up, and Weston called to the keeper,
and before him he bade Bradford be of good comfort, and said that
he was out of all peril of death. "Sir," quoth the keeper, "but it
is in every man's mouth that he shall die to-morrow." Whereat
Weston seemed half amazed, and said, he would go say even-song
before the queen, and speak to her in his behalf. But it is to be
thought that the queen had almost supped at that present; for it
was past six of the clock.

Before the keeper, Bradford told Weston again that still he was
one man, and even as he was at the first; and till he should see
matter to teach his conscience the contrary, he said he must needs
so continue. The keeper desired Bradford to hearken to Master
Doctor's counsel, and prayed Master Doctor to be good unto him:
and so after they had drunk together, Master Doctor with most
gentle words took his leave for three days.

Now when he was gone, the keeper told Bradford, that Master Doctor
spake openly how that he saw no cause why they should burn him:
which sentence, for the ambiguity of the meaning, made him
somewhat sorry, lest he had behaved himself in any thing, wherein
he had gathered any conformableness to them in their doctrine,
"which, God knoweth," saith Bradford, "I never as yet did." God
our Father bless us, as his children, and keep us from all evil
for ever. Amen.

Another talk or conference between Master Bradford and Doctor
Weston.

On the fifth day of April came Master Doctor Weston to the
Compter, about two of the clock in the afternoon, who excused
himself for being so long absent; partly by sickness, partly for
that Dr. Pendleton told him that he would come unto him; "and
partly for that," quoth he, "I withstood certain monks, which
would have come again into Westminster; "telling him, moreover,
how that the pope was dead. And also declared unto him, how he had
spoken to the queen in his behalf, and how that death was not near
to him. Last of all Weston excused himself for not answering his
arguments against transubstantiation; "because my coming today,"
quoth he, "was more by fortune, than of purpose."

Brad.--"I would gladly, Master Doctor, if it please you, see your
answers to my arguments."

Weston.--"Why? you have remembered something that I spake to you,
when I was last with you."

Brad.--"No, sir, I never called them in manner to mind, since that
time, as well because I hoped you would have written them; as also
for that they seemed not to be so material."

Weston.--"In good faith, I cannot see any other or better way for
you, than for to submit yourself to the judgment of the church."

Brad.--"Marry so will I, sir, if so be by the church you
understand Christ's church."

Weston.--"Lo, you take upon you to judge the church."

Brad.--"No, sir, that I do not; in taking upon me to discern, I do
not judge the church."

Weston.--"Yes, that you do; and make it invisible."

Brad.--"I do neither."

Weston.--"Why, who can see your church?"

Brad.--"Those, sir, that have spiritual eyes, wherewith they might
have discerned Christ's visible conversation here upon earth."

Weston.--"Nay, Christ's church hath three tokens, that all men may
look well upon; namely, unity, antiquity, and consent."

Brad.--"These three may be as well in evil as in good; as well in
sin as in virtue; as well in the devil's church, as in God's
church -- as for an example; idolatry amongst the Israelites had
all those three. Chrysostom telleth plainly, as you well know,
that the church is well known, tantummodo per Scripturas, alonely
by the Scriptures."

Weston.--"In good faith, you make your church invisible, when you
will have it known alonely by the Scriptures."

Brad.--"No, sir, the Scriptures do plainly set forth to us the
church, that all men may well enough thereby know her, if they
list to look."

Weston.--"The church is like a tower or town upon a hill, that all
men may see."

Brad.--"True, sir, all men that be not blind. Visible enough is
the church, but men's blindness is great. Impute not therefore to
the church, that which is to be imputed to men's blindness."

Weston.--"Where was your church forty years ago, or where is it
now, except in a corner of Germany?"

Brad.--"Forsooth, sir, the church of God is dispersed, and not
tied to this or that place, but to the word of God; so that where
it is, there is God's church, if it be truly taught."

West.--"Lo, is not this to make the church invisible? Point me out
a realm a hundred years past, which maintained your doctrine."

Brad.--"Sir, if you will, or would well mark the state of the
church before Christ's coming, with it now, (as St. Paul and Peter
willeth us,) I think you would not look for such shows of the
church to be made, as to point it by realms. You know that in
Elias's time, both in Israel and elsewhere, God's church was not
pointable; and therefore cried he out, that he was left alone."

West.--"No, marry; did not God say that there were seven thousand
which had not bowed their knees to Baal? Lo then seven thousand.
Show me seven thousand a hundred years ago of your religion."

Brad.--"Sir, these seven thousand were not known to men: for then
Elias would not have said, that he had been before left alone. And
it is plain enough, by that which the text hath, namely, that God
saith, Reliqui mihi, I have reserved to me seven thousand. Mark
that it saith, God hath reserved to himself, to his own knowledge;
as I doubt not but a hundred years ago God had his seven thousand
in his proper places, though men knew not thereof."

West.--"Well, Master Bradford, I will not make your case worse
than for transubstantiation: although I know that we agree not in
other matters. And I pray you make you it yourself not worse. If I
can do you good, I will: hurt you I will not. I am no prince, and
therefore I cannot promise you life, except you will submit
yourself to the definition of the church."

Brad.--"Sir, so that you will define me your church, that under it
you bring not in a false church, you shall not see but that we
shall soon be at a point."

West.--"In good faith, Master Bradford, I see no good will be
done; and therefore I will wish you as much good as I can, and
hereafter I will perchance come or send to you again."

And so he sent for Master Weal, and departed.-- Now after his
departing, came the keeper, Master Claydon, and Stephen Bech; and
they were very hot with Bradford, and spake with him in such sort
that he should not look but to have them utter enemies unto him,
notwithstanding the friendship they both had hitherto pretended.
God be with us, and what matter is it who be against us?

Among divers which came to Master Bradford in prison, some to
dispute and confer, some to give counsel, some to take comfort,
and some to visit him, there was a certain gentlewoman's servant,
which gentlewoman had been cruelly afflicted, and miserably
handled by her father and mother and all her kindred, in her
father's house, for not coming to the mass, and like at length to
have been pursued to death, had not the Lord delivered her out, of
her father's house, being put from all that ever she had. This
gentlewoman's servant, therefore, being sent to Master Bradford
with commendations, had this talk with him, which I thought here
not to over-slip.

This servant or messenger of the foresaid gentlewoman, coming to
Master Bradford, and taking him by the hand, said, "God be thanked
for you: how do you do?"

Master Bradford answered, "Well; I thank God. For as men in
sailing, which be near to the shore or haven where they would be,
would be nearer; even so the nearer I am to God, the nearer I
would be."

Servant.--"Sir, I have never seen you so strong and healthsome of
body, as methinketh you be now, God be thanked for it."

"Why," quoth Bradford, "I have given over all care and study, and
only do I covet to be talking with him, whom I have always studied
to be withal."

Serv.--"Well, God hath done much for you since the time that I
first knew you, and hath wrought wondrously in you to his glory."

Brad.--"Truth it is: for he hath dealt favourably with me, in that
he hath not punished me according to my sins, but hath suffered me
to live, that I might seek repentance."

Serv.--"Truly, we hear say, there is a rod made so grievous, out
of the which I think no man shall pluck his head."

Brad.--"Well, let all that be of Christ's flock, arm themselves to
suffer: for I think verily, God will not have one of his to escape
untouched, if he love him; let them seek what means or ways they
can."

Serv.--"Well, sir, there goeth a talk of a friar that should
preach before the king, and should tell him, that he should be
guilty of the innocent blood that hath been shed of late."

"Verily," quoth Bradford, "I had a book within these two days of
his writing, and therein he saith, that it is not meet nor
convenient that the heretics should live; and therefore I do
marvel how that talk should rise: for I have heard of it also, and
I have also talked with this friar (he is named friar Fonso) and
with divers other; and I praise God they have confirmed me: for
they have nothing to say but that which is most vain."

Serv.--"Sir, father Cardmaker hath him commended unto you."

Brad.--"How doth he? how doth he?"

Serv.--"Well, God be thanked."

Brad.--"I am very glad thereof: for indeed my Lord Chancellor did
cast him in my teeth; but, as David saith, God hath disappointed
him."

Serv.--"Forsooth (God's name be praised) he is very strong."

Brad.--"And, I trust, so are we. What else? our quarrel is most
just: therefore let us not be afraid."

Serv.--"My mistress hath her recommended unto you."

Brad.--"How doth she?"

Serv.--"Well, God be praised, but she hath been sorer afflicted
with her own father and mother, than ever you were with your
imprisonment, and yet God hath preserved her, I trust, to his
glory."

Brad.--"I pray you tell her, I read this day a goodly history,
written by Basil the Great, of a virtuous woman which was a widow,
and was named Juletta. She had great lands and many children, and
nigh her dwelled a cormorant, which, for her virtuousness and
godly living, had great indignation at her; and of very malice he
took away her lands, so that she was constrained to go to the law
with him. And, in conclusion, the matter came to the trial before
the judge, who demanded of this tyrant why he wrongfully withheld
these lands from this woman? He made answer and said, he might so
do: 'for,' saith he, 'this woman is disobedient to the king's
proceedings; for she will in no wise worship his gods, nor offer
sacrifice unto them.' Then the judge, hearing that, said unto her,
'Woman, if this be true, thou art not only like to lose thy land,
but also thy life, unless that thou worship our gods, and do
sacrifice unto them.' This godly woman, hearing that, stept forth
to the judge, and said, 'Is there no remedy but either to worship
your false gods, or else to lose my lands and life? Then farewell
suit, farewell lands, farewell children, farewell friends; yea,
and farewell life too: and, in respect of the true honour of the
ever living God, farewell all.' And with that saying did the judge
commit her to prison, and afterward she suffered most cruel death. 
And being brought to the place of execution, she exhorted all
women to be strong and constant: 'for,' saith she, 'ye were
redeemed with as dear a price as men. For although ye were made of
the rib of the man, yet be you all of his flesh: so that also, in
the case and trial of your faith towards God, ye ought to be as
strong.' And thus died she constantly, not fearing death. I pray
you tell your mistress of this history."

Serv.--"That shall I, sir, by God's grace: for she told me that
she was with you and Master Saunders, and received your gentle
counsel."

Brad.--"We never gave her other counsel but the truth; and in
witness thereof, we have and will seal it with our bloods. For I
thought this night that I had been sent for, because at eleven of
the clock there was such rapping at the door."

Then answered a maid, and said, "Why then I perceive you were
afraid."

Brad.--"Ye shall hear how fearful I was; for I considered that I
had not slept, and I thought to take a nap before I went: and 
after I was asleep, these men came into the next chamber and sang,
as it was told me; and yet, for all my fearfulness, I heard them
not: therefore belike I was not afraid, that slept so fast."

Serv.--"Do you lack any thing towards your necessity?"

Brad.--"Nothing but your prayers; and I trust I have them, and you
mine."

Serv.--"I saw a priest come to you to-day in the morning."

Brad.--"Yea, he brought me a letter from a friar, and I am writing
an answer."

Serv.--"Then we let you: therefore the living God be with you."

Brad.--"And with you also, and bless you."

"Amen," said he; and gave him thanks and departed.

Thus still in prison continued Bradford, until the month of July,
in such labours and sufferings as he before always had sustained
in prison. But when the time of his determined death was come, he
was suddenly conveyed out of the Compter where he was prisoner, in
the night season, to Newgate, as afore is declared; and from
thence he was carried the next morning to Smithfield, where he,
constantly abiding in the same truth of God which before he had
confessed, earnestly exhorting the people to repent, and to return
to Christ, and sweetly comforting the godly young springal of
nineteen or twenty years old, which was burned with him,
cheerfully he ended his painful life, to live with Christ.

Lines in memory of John Bradford, martyr.

Lament we may both day and night
For this our brother dear;
Bradford, a man, both just and right,
There were but few his peer.
For God's true servant he was known
In every city and town:
His word amongst them he hath sown
Till it was trodden down.

There was no man could him appeach
Neither in word nor deed;
But that he lived as he did teach,
In fear of God and dread.
Since that the time he did profess
God's holy word most true,
No riches, substance more or less,
Could turn his heart anew.

From God's true word he would not slide,
Though it was to his pain;
But in the truth he did abide,
All men might know it plain.
The wicked men, they did him take,
And promise him much store,
To cause him this his God forsake,
And preach the truth no more.

But he, for all that they could say,
Would not his God displease;
But trusted, at the judgment clay,
His joy would then increase.
And where they punished him therefore,
Full well he did it take:
He thought no pains could be so sore
To suffer for Christ's sake.

Alas! the people did lament,
When that they did hear tell
That he in Smithfield should be burnt,
No more with us to dwell.
His preaching was both true and good,
His countenance meek and mild;
Alas! the shedding of his blood
Pleas'd neither man nor child:

Save only they, which had the law
At that time in their hand;
Which still desire more in to draw,
And catch them in their band.
O wicked men of little grace!
Was ever the like seen
So many men, in such a space,
To death consumed clean?

How many of you papists all
Would not with speed return
From your doctrine papistical,
If that you knew to burn!
And where you would not give him leave
His mind forth for to break;
All men of God will him believe,
Though little he did speak.
In going to the burning fire,
He talked all the way:
The people then he did desire
For him that they would pray.
And when he came unto the place
Whereas then he should die,
Full meek the fire he did embrace,
And said, "Welcome to me."
A servant true of God, I say,
With him that time did burn;
Because in God's word he did stay,
Not willing to return.
But quietly were both content
Their death to take truly;
Which made the people's hearts to rent
Their deathful pangs to see.

$


293. JOHN LEAF, BURNT WITH BRADFORD.

With John Bradford was burnt one John Leaf, an apprentice to
Humfrey Gawdy, tallow- chandler, of the parish of Christ-Church in
London, of the age of nineteen years and above, born at Kirby
Moorside, in the county of York; who, upon the Friday next before
Palm Sunday, was committed to the Compter in Bread Street, by an
alderman of London, who had rule and charge of that ward, or part
of the city, where the said Leaf did dwell. After, he, coming to
examination before Bonner, gave a firm and Christian testimony of
his doctrine and profession, answering to such articles as were
objected to him by the said bishop.

First, as touching his belief and faith in the said sacrament of
the altar, he answered, that after the words of consecration,
spoken by the priest over the bread and wine, there was not the
very true and natural body and blood of Christ in substance; and
further did hold and believe, that the said sacrament of the
altar, as it is now called, used, and believed in this realm of
England, is idolatrous and abominable; and also said further, that
he believed, that after the words of consecration spoken by the
priest over the material bread and wine, there is not the selfsame
substance of Christ's body and blood there contained; but bread
and wine, as it was before: and further said, that he believed,
that when the priest delivereth the said material bread and wine
to the communicants, he delivereth but only material bread and
wine; and the communicants do receive the same in remembrance of
Christ's death and passion, and spiritually, in faith, they
receive Christ's body and blood, but not under the forms of bread
and wine: and also affirmed, that he believed auricular confession
not to be necessary to be made unto a priest; for it is no point
of soul-health -- neither that the priest hath any authority given
him by the Scripture to absolve and remit any sin.

Upon these his answers, and testimony of his faith, he, at that
time being dismissed, was bid the Monday next, being the tenth of
June, to appear again in the said place, there and then to hear
the sentence of his condemnation; who so did: at what time the
foresaid bishop, propounding the said articles again to him, as
before, essaying by all manner of ways to revoke him to his own
trade, that is, from truth to error, notwithstanding all his
persuasions, threats, and promises, found him the same man still,
so planted upon the sure rock of truth, that no words nor deeds of
men could remove him.

Then the bishop, after many words to and fro, at last asked him,
if he had been Master Rogers's scholar? To whom the foresaid John
Leaf answered again, granting him so to be, and that he the same
John did believe in the doctrine of the said Rogers, and in the
doctrine of Bishop Hooper, Cardmaker, and others of their opinion,
who of late were burned for the testimony of Christ, and that he
would die in that doctrine that they died for: and after other
replications again of the bishop, moving him to return to the
unity of the church, he, with a great courage of spirit, answered
again in these words: "My Lord," quoth he, "you call mine opinion
heresy: it is the true light of the word of God." And again,
repeating the same, he professed that he would never forsake his
staid and well-grounded opinion, while the breath should be in his
body. Whereupon the bishop, being too weak either to refute his
sentence or to remove his constancy, proceeded consequently to
read the popish sentence of cruel condemnation: whereby this godly
and constant young man, being committed to the secular power of
the sheriffs there present, was then adjudged, and not long after
suffered the same day with Master Bradford, confirming with his 
death that which he had spoken and professed in his life.

$

294. THE EXECUTION OF LEAF AND BRADFORD.
Illustration: The execution of Bradford and Leaf
The behaviour of Master Bradford, preacher, and of the young man
that suffered with him in Smithfield, named John Leaf, a prentice,
who both suffered for the testimony of Christ.

First, when they came to the stake in Smithfield to be burned,
Master Bradford, lying prostrate on the one side of the stake, and
the young man John Leaf on the other side, they lay flat on their
faces, praying to themselves the space of a minute of an hour.
Then one of the sheriffs said to Master Bradford, "Arise, and make
an end; for the press of the people is great."

At that word they both stood up upon their feet, and then Master
Bradford took a faggot in his hand, and kissed it, and so likewise
the stake. And when he had so done, he desired of the sheriffs
that his servant might have his raiment; "for," said he, "I have
nothing else to give him: and besides that, he is a poor man." And
the sheriff said he should have it. And so forthwith Master
Bradford did put off his raiment, and went to the stake: and,
holding up his hands, and casting his countenance up to heaven, he
said thus, "O England, England, repent thee of thy sins, repent
thee of thy sins. Beware of idolatry, beware of false antichrists;
take heed they do not deceive you." And as he was speaking these
words, the sheriff bade tie his hands, if he would not be quiet.
"O Master Sheriff," said Master Bradford, "I am quiet: God forgive
you this, Master Sheriff." And one of the officers which made the
fire, hearing Master Bradford so speaking to the sheriff, said,
"If you have no better learning than that, you are but a fool, and
were best hold your peace." To the which words Master Bradford
gave no answer; but asked all the world forgiveness, and forgave
all the world, and prayed the people to pray for him; and turned
his head unto the young man that suffered with him, and said, "Be
of good comfort, brother; for we shall have a merry supper with
the Lord this night:" and so spake no more words that any man did
hear, but, embracing the reeds, said thus; "Strait is the way, and
narrow is the gate, that leadeth to eternal salvation, and few
there be that find it."

And thus they both ended their mortal lives, most like two lambs,
without any alteration of their countenance, being void of all
fear, hoping to obtain the price of the game that they had long
run at; to the which I beseech Almighty God happily to conduct us,
through the merits of Jesus Christ our Lord and Saviour. Amen.

Touching Master Woodrofe the sheriff, mention is made a little
before how churlishly here he answered Master Bradford at the
stake, not suffering him to speak, but commanding his hands to be
tied, &c. The like extremity, or worse, he used also before to
Master Rogers, whereof ye have heard before.

The said Woodrofe, sheriff, above mentioned, was joined in office
with another, called Sir William Chester, for the year 1555.
Between these two sheriffs such difference there was of judgment
and religion, that the one (that is, Master Woodrofe) was wont
commonly to laugh, the other to shed tears, at the death of
Christ's people. And whereas the one was wont to restrain, and to
beat the people, which were desirous to take them by the hands
that should be burned: the other sheriff, contrariwise again, with
much sorrow and mildness behaved himself, which I wish here to be
spoken and known to the commendation of him, although I do not
greatly know the party.

Furthermore, here by the way to note the severe punishment of
God's hand against the said Woodrofe, as against all such cruel
persecutors, so it happened, that within half a year after the
burning of this blessed martyr, the said sheriff was so stricken
on the right side, with such a palsy or stroke of God's hand,
(whatsoever it was,) that for the space of eight years after, till
his dying day, be was not able to turn himself in his bed, but as
two men with a sheet were fain to stir him; and withal such an
insatiable devouring came upon him, that it was monstrous to see.
And thus continued he the space of eight years together.

$

295. THE LETTERS OF MASTER BRADFORD.

This godly Bradford and heavenly martyr, during the time of his
imprisonment, wrote sundry comfortable treatises, and many godly
letters; of which, some he wrote to the city of London, Cambridge,
Walden, Lancashire, and Cheshire, and divers to his other private
friends. By the which foresaid letters, to the intent it may
appear how godly this man occupied his time being prisoner, what
special zeal he bare to the state of Christ's church, what care he
had to perform his office, how earnestly he admonished all men,
how tenderly he comforted the heavy-hearted, how faithfully he
confirmed those whom he had taught, I thought here good to place
the same: and although to exhibit here all the letters that he
wrote (being in number so many, that they are able to fill a book)
it cannot well be compassed, yet, nevertheless, we mind to excerpt
the principal of them; referring the reader for the residue to the
book of Letters of the Martyrs, where they may he found.

And first, forasmuch as ye heard in the story before, how the earl
of Derby complained in the parliament house, of certain letters
written of John Bradford out of prison, to Lancashire, and also
how he was charged both of the bishop of Winchester and of Master
Allen with the same letters; to the intent the reader more
perfectly may understand what letters they were, being written
indeed to his mother, brethren, and sisters, out of the Tower,
before his condemnation, we will begin first with the same
letters; the copy, with the contents whereof, is this, as
followeth.

A comfortable letter of Master Bradford to his mother, a godly
matron, dwelling in Manchester, and to his brethren and sisters,
and other of his friends there.

"Our dear and sweet Saviour Jesus Christ -- whose prisoner at this
present (praised be his name there-for) I am -- preserve and keep
you, my good mother, with my brothers and sisters, my father, John
Treves, Thomas Sorrocold, Laurence and James Bradshaw, with their
wives and families, &c., now and for ever. Amen.

"I am at this present in prison, (sure enough for starting,) to
confirm that I have preached unto you: as I am ready, I thank God,
with my life and blood to seal the same, if God vouchsafe me
worthy of that honour. For, good mother and brethren, it is a most
special benefit of God, to suffer for his name's sake and gospel,
as now I do: I heartily thank God for it, and am sure that with
him I shall be partaker of his glory; as Paul saith, If we suffer
with him, we shall reign with him. Therefore be not faint-hearted,
but rather rejoice, at the least for my sake, which now am in the
right and high way to heaven: for by many afflictions we must
enter into the kingdom of heaven. Now will God make known his
children. When the wind doth not blow, then cannot a man know the
wheat from the chaff; but when the blast cometh, then flieth away
the chaff, but the wheat remaineth, and is so far from being hurt,
that by the wind it is more cleansed from the chaff, and known to
be wheat. Gold, when it is cast into the fire, is the more
precious: so are God's children by the cross of affliction. Always
God beginneth his judgment at his house. Christ and the apostles
were in most misery in the land of Jewry, but yet the whole land
smarted for it after; so now God's children are first chastised in
this world, that they should not be damned with the world; for
surely, great plagues of God hang over this realm.

"Ye all know there was never more knowledge of God, and less godly
living, and true serving of God. It was counted a foolish thing to
serve God truly, and earnest prayer was not past upon. Preaching
was but a pastime. The communion was counted too common. Fasting
to subdue the flesh, was far out of use. Alms was almost nothing.
Malice, covetousness, and uncleanness, were common every where,
with swearing, drunkenness, and idleness. God therefore now is
come, as you have heard me preach, and because he will not damn us
with the world, he beginneth to punish us -- as me for my carnal
living. For, as for my preaching, I am most certain it is and was
God's truth, and I trust to give my life for it, by God's grace:
but because I lived not the gospel truly, but outwardly, therefore
doth he thus punish me; nay, rather in punishing blesseth me. And
indeed I thank him more of this prison, than of any parlour, yea,
than of any pleasure that ever I had: for in it I find God my most
sweet good God always. The flesh is punished, first, to admonish
us now heartily to live as we profess; secondly, to certify the
wicked of their just damnation, if they repent not.

"Perchance you are weakened in that which I have preached, because 
God doth not defend it, as you think, but suffereth the popish
doctrine to come again and prevail: but you must know, good
mother, that God by this doth prove and try his children and
people, whether they will unfeignedly and simply hang on him and
his word. So did he with the Israelites, bringing them into a
desert, after their coming out of Egypt, where (I mean the
wilderness) was want of all things, in comparison of that which
they had in Egypt. Christ, when he came into this world, brought
no worldly wealth nor quietness with him, but rather war: The
world, saith he, shall rejoice, but ye shall mourn and weep; but
your weeping shall be turned into joy. And therefore happy are
they that mourn and weep, for they shall be comforted. They are
marked then with God's mark in their foreheads, and not with the
beast's mark -- I mean the pope's shaven crown, who now, with his
shavelings, rejoice: but woe unto them, for they shall be cast
down! they shall weep and mourn. The rich glutton had here his
joy, and Lazarus sorrow; but afterwards the time was changed. The
end of carnal joy is sorrow. Now let the whoremonger joy with the
drunkard, swearer, covetous, malicious, and blind buzzard, Sir
John: for the mass will not bite them, neither make them to blush,
as preaching would. Now may they do what they will,-- come devils
to the church, and go devils home -- for no man must find fault:
and they are glad of this. Now they have their heart's desire, as
the Sodomites had when Lot was gone. But what followed! Forsooth
when they cried, 'Peace; all shall be well!' then came God's
vengeance, fire and brimstone from heaven, and burnt up every
mother's child: even so, dear mother, will it do to our papists.

"Wherefore fear God; stick to his word though all the world swerve
from it. Die you must once; and when, or how, can you not tell.
Die therefore with Christ; suffer for serving him truly and after
his word: for sure may we be, that of all deaths it is most to be 
desired to die for God's sake. This is the most safe kind of
dying: we cannot doubt but that we shall go to heaven, if we die
for his name's sake. And that you shall die for his name's sake,
God's word will warrant you, if you stick to that which God by me
hath taught you. You shall see that I speak as I think; for, by
God's grace, I will drink before you of this cup, if I be put to
it.

"I doubt not but God will give me his grace, and strengthen me
thereunto: pray that he would, and that I refuse it not. I am at a
point, even when my Lord God will, to come to him. Death nor life,
prison nor pleasure, (I trust in God,) shall be able to separate
me from my Lord God and his gospel. In peace, when no persecution
was, then were you content and glad to hear me; then did you
believe me: and will ye not do so now, seeing I speak that which I
trust by God's grace, if need be, to verify with my life? Good
mother, I write before God to you, as I have preached before him.

"It is God's truth I have taught: it is that same infallible word
whereof he said, Heaven and earth shall pass, but my word shall
not pass. The mass, and such baggage as the false worshippers of
God and enemies of Christ's cross (the papists I say) have brought
in again, to poison the church of God withal, displeaseth God
highly, and is abominable in his sight. Happy may be he which of
conscience suffereth loss of life or goods in disallowing it! Come
not at it. If God be God, follow him: if the mass be God, let them
that will, see it, hear, or be present at it, and go to the devil
with it. What is there as God ordained? His supper was ordained to
be received of us in the memorial of his death, for the
confirmation of our faith, that his body was broken for us, and
his blood shed for pardon of our sins: but in the mass there is no
receiving, but the priest keepeth all to himself alone. Christ
saith, take, eat: No, saith the priest, Gape, peep.' There is a
sacrificing, yea, killing of Christ again as much as they may.
There is idolatry in worshipping the outward sign of bread and
wine. There is all in Latin: you cannot tell what he saith. To
conclude, there is nothing as God ordained. Wherefore, my good
mother, come not at it.

"'Oh,' will some say, 'it will hinder you, if you refuse to come
to mass, and to do as other do.' But God will further you, (be you
assured,) as you shall one day find; who hath promised to them
that suffer hinderance or loss of any thing in this world, his
great blessing here, and, in the world to come, life everlasting.

"You shall be counted a heretic: but not of others than of
heretics, whose praise is a dispraise. You are not able to reason
against the priests, but God will that all they shall not be able
to withstand you. Nobody will do so but you only. Indeed no
matter, for few enter into the narrow gate which bringeth to
salvation. Howbeit, you shall have with you (I doubt not) father
Traves, and other my brothers and sisters to go with you therein:
but, if they will not, I your son in God, I trust, shall not leave
you an inch, but go before you. Pray that I may, and give thanks
for me. Rejoice in my suffering, for it is for your sakes, to
confirm the truth I have taught. Howsoever you do, beware this
letter come not abroad, but into father Traves' hands: for, if it
should be known that I have pen and ink in the prison, then would
it be worse with me. Therefore to yourselves keep this letter,
commending me to God and his mercy in Christ Jesus, who make me
worthy for his name's sake, to give my life for his gospel and
church' sake.-- Out of the Tower of London, the sixth day of
October, 1553.

"My name I write not for causes, you know it well enough: like the
letter never the worse. Commend me to all our good brethren and
sisters in the Lord. Howsoever you do, be obedient to the higher
powers, that is, in no point either in hand or tongue rebel; but
rather, if they command that which with good conscience you cannot
obey, lay your head on the block, and suffer whatsoever they shall
do or say. By patience possess your souls."

After the time that Master Bradford was condemned, and sent to the
Compter, it was purposed of his adversaries (as ye heard before)
that he should be had to Manchester, where he was born, and there
be burned. Whereupon he writeth to the city of London, thinking to
take his last vale of them in this letter.

A fruitful letter to the city of London.

"To all that profess the gospel and true doctrine of our Lord and
Saviour Jesus Christ in the city of London, John Bradford, a most
unworthy servant of the Lord, now not only in prison, but also
excommunicated and condemned to be burned for the same true
doctrine, wisheth mercy, grace, and peace, with increase of all
godly knowledge and piety from God the Father of mercy, through
the merits of our alone and omni-sufficient Redeemer Jesus Christ,
by the operation of the Holy Spirit for ever. Amen.

My dearly beloved brethren in our Saviour Christ! although the
time I have to live is very little, (for hourly I look when I
should be had hence, to be conveyed into Lancashire, there to be
burned, and to render my life, by the providence of God, where I
first received it by the same providence,) and although the charge
is great to keep me from all things whereby I might signify any
thing to the world of my state; yet having, as now I have, pen and
ink, through God's working, maugre the head of Satan and his 
soldiers, I thought good to write a short confession of my faith,
and thereto join a little exhortation unto you all, to live
according to your profession.

"First, for my faith, I do confess, and pray all the whole
congregation of Christ to bear witness with me of the same, that I
believe constantly, through the gift and goodness of God, (for
faith is God's only gift,) all the twelve articles of the symbol
or creed, commonly attributed to the collection of the apostles.
This my faith I would gladly particularly declare and expound to
the confirmation and comfort of the simple; but, alas! by starts
and stealth I write in manner that I write, and therefore I shall
desire you all to take this brevity in good part. And this faith I
hold, not because of the creed itself, but because of the word of
God, the which teacheth and confirmeth every article accordingly.
This word of God, written by the prophets and apostles, left and
contained in the canonical books of the whole Bible, I do believe
to contain plentifully all things necessary to salvation, so that
nothing (as necessary to salvation) ought to be added thereto; and
therefore the church of Christ, nor none of his congregation,
ought to be burdened with any other doctrine, than what, hereout,
hath its foundation and ground. In testimony of this faith, I
render and give my life, being condemned as well for not
acknowledging the antichrist of Rome to be Christ's vicar-general
and supreme head of his catholic and universal church here or
elsewhere upon earth; as for denying the horrible and idolatrous
doctrine of transubstantiation, and Christ's real, corporal, and
carnal presence in his supper, under the forms and accidents of
bread and wine.

"To believe Christ our Saviour to be the Head of his church, and
kings in their realms to be the supreme powers, to whom every soul
oweth obedience, and to believe that in the supper of Christ
(which the sacrament of the altar, as the papists call it, and use
it, doth utterly overthrow) is a true and very presence of whole
Christ, God and man, to the faith of the receiver, but not to the
stander-by and looker-upon, as it is a true and very presence of
bread and wine to the senses of men: to believe this, I say, will
not serve, and therefore as a heretic I am condemned, and shall be
burned; whereof I ask God heartily mercy that I do no more rejoice
than I do, having so great cause, as to be an instrument wherein
it may please my dear Lord God and Saviour to suffer.

"For albeit my manifold sins, even since I came into prison, have
deserved at the hands of God, not only this temporal, but also
eternal fire in hell, much more then my former sinful life, which
the Lord pardon for his Christ's sake, as I know he of his mercy
hath done, and never will lay mine iniquities to my charge, to
condemnation, so great is his goodness (praised therefore be his
holy name): although, I say, my manifold and grievous late sins
have deserved most justly all the tyranny that man or devil can do
unto me; and therefore I confess that the Lord is just, and that
his judgments be true and deserved on my behalf; yet the bishops
and prelates do not persecute them in me, but Christ himself, his
word, his truth, and religion. And therefore I have great cause,
yea, most great cause, to rejoice that ever I was born, and
hitherto kept of the Lord; that by my death, which is deserved for
my sins, it pleaseth the heavenly Father to glorify his name, to
testify his truth, to confirm his verity, to repugn his
adversaries. O good God and merciful Father, forgive my great
unthankfulness, especially herein!

"And you, my dearly beloved, for the Lord Jesus Christ's sake, I
humbly and heartily, in his bowels and blood, do now (for my last
vale and farewell in this present life) beseech you, and every of
you, that you will consider this work of the Lord accordingly.
First, by me be admonished to beware of hypocrisy and carnal
security: profess not the gospel with tongue and lips only, but in
heart and verity: frame and fashion your lives accordingly: beware
God's name be not evil spoken of, and the gospel less regarded by
your conversation. God forgive me that I have not so heartily
professed it as I should have done, but have sought much myself
therein. The gospel is a new doctrine to the old man; it is new
wine; and therefore cannot be put in old bottles, without more
great hurt than good to the bottles. If we will talk with the
Lord, we must put off our shoes and carnal affections: if we will
hear the voice of the Lord, we must wash our garments and be holy:
if we will be Christ's disciples, we must deny ourselves, take up
our cross and follow Christ. We cannot serve two masters. If we
seek Christ's kingdom, we must seek also for the righteousness
thereof. To this petition, Let thy kingdom come, we must join, Thy
will be done, done on earth as it is in heaven. If we will not be
doers of the word, but hearers of it only, we sore deceive
ourselves: if we hear the gospel, and love it not, we declare
ourselves to be but fools, and builders upon the sand. The Lord's
Spirit hateth feigning; deceitfulness the Lord abhorreth; if we
come to him, we must beware that we come not with a double heart;
for then may chance that God will answer us according to the block
which is in our heart, and so we shall deceive ourselves and
others.

"To faith see that we couple a good conscience, lest we make a
shipwreck. To the Lord we must come with fear and reverence. If we
will be gospellers, we must be Christ's; if we be Christ's, we
must crucify our flesh with the lusts and concupiscences thereof;
if we will be under grace, sin must not bear rule in us. We may
not come to the Lord, and draw nigh to him with our lips, and
leave our hearts elsewhere, lest the Lord's wrath wax hot, and he
take from us the good remaining. In no case can the kingdom of
Christ approach to them that repent not. Therefore, my dearly
beloved, let us repent, and be heartily sorry that we have so
carnally, so hypocritically, so covetously, so vaingloriously,
professed the gospel. For all these I confess myself, to the glory
of God, that he may cover mine offences in the day of judgment.
Let the anger and plagues of God (most justly fallen upon us) be
applied to every one of our deserts; that, from the bottom of our
hearts, every one of us may say, It is I, Lord, that have sinned
against thee: it is my hypocrisy, my vain-glory, my covetousness,
uncleanness, carnality, security, idleness, unthankfulness, self-
love, and such like, which have deserved the taking away of our
good king; of thy word and true religion; of thy good ministers by
exile, imprisonment, and death; it is my wickedness that causeth
success and increase of authority and peace to thine enemies. O be
merciful, be merciful unto us! Turn to us again, O Lord of hosts,
and turn us unto thee: correct us, but not in thy fury, lest we be
consumed in thine anger: chastise us not in thy wrathful
displeasure: reprove us not, but in the midst of thine anger
remember thy mercy! For if thou mark what is done amiss, who shall
be able to abide it? but with thee is mercifulness, that thou
mightest be worshipped. O then be merciful unto us, that we might
truly worship thee! Help us for the glory of thy name: be merciful
unto our sins, for they are great. O heal us and help us, for
thine honour. Let not the wicked people say, Where is their God?
&c.

"On this sort, my right dearly beloved, let us heartily bewail our
sins; repent us of our former evil life; heartily and earnestly
purpose to amend our lives in all things; continually watch in
prayer; diligently and reverently attend, hear, and read the Holy
Scriptures; labour after our vocation to amend our brethren. Let
us reprove the works of darkness: let us fly from all idolatry:
let us abhor the antichristian and Romish rotten service; detest
the popish mass; abrenounce their Romish god; prepare ourselves to
the cross; be obedient to all that are in authority in all things
that be not against God and his word,-- for then, answer with the
apostles, It is more meet to obey God than man. Howbeit, never for
any thing resist or rise against the magistrates. Avenge not
yourselves, but commit your cause to the Lord, to whom vengeance
pertaineth; and he, in his time, will reward it. If you feel in
yourselves a hope and trust in God, that he will never tempt you
above that he will make you able to bear, be assured the Lord will
be true to you, and you shall be able to bear all brunts: but, if
you want this hope, fly, and get you hence, rather than, by your
tarrying, God's name should be dishonoured.

"In sum, cast your care on the Lord, knowing for most certain,
that he is careful for you. With him all the hairs of your head
are numbered, so that not one of them shall perish without his
good pleasure and will; much more then, nothing shall happen to
your bodies, which shall not be profitable, howsoever for a time
it seem otherwise to your senses. Hang on the providence of God,
not only when you have means to help you, but also when you have
no means,-- yea, when all means be against you. Give him this
honour, which of all other things he most chiefly requireth at
your hands; namely, believe that you are his children through
Christ, that he is your Father and God through him, that he loveth
you, pardoneth you all your offences, that he is with you in
trouble, and will be with you for ever. When you fall, he will put
under his hand; you shall not lie still. Before you call upon him,
he heareth you; out of evil he will finally bring you, and deliver
you to his eternal joy. Doubt not, my dearly beloved, hereof;
doubt not, I say, this will God your Father do for you -- not in
respect of yourselves, but in respect of Christ, your Captain,
your Pastor, your Keeper, out of whose hands none shall be able to
catch you -- in him be quiet, and often consider your dignity;
namely, how that ye be God's children, the saints of God, citizens
of heaven, temples of the Holy Ghost, the thrones of God, members
of Christ, and lords over all.

"Therefore be ashamed to think, speak, or do any thing that should
be unseemly for God's children, God's saints, Christ's members,
&c. Marvel not, though the devil and the world hate you -- though
ye be persecuted here -- for the servant is not above his master.
Covet not earthly riches; fear not the power of man; love not this
world, nor things that be in this world; but long for the Lord
Jesus's coming, at which time your bodies shall be made like unto
his glorious body; when he appeareth you shall be like unto him;
when your life shall thus be revealed, then shall ye appear with
him in glory.

"In the mean season live in hope thereof. Let the life you lead,
be in the faith of the Son of God; For the just doth live by
faith: which faith flieth from all evil, and followeth the word of
God, as a lantern to her feet, and a light to her steps. Her eyes
be above, where Christ is; she beholdeth not the things present,
but rather things to come; she glorieth in affliction; she knoweth
that the afflictions of this life are not like to be compared to
the glory which God will reveal to us, and in us. Of this glory
God grant us here a lively taste; then shall we run after the
scent it sendeth forth! It will make us valiant men, to take to us
the kingdom of God; whither the Lord of mercy bring us in his good
time through Christ our Lord -- to whom with the Father and the
Holy Ghost, three persons and one God, be all honour and glory,
world without end. Amen.

"My dearly beloved, I would gladly have given here my body to have
been burned for the confirmation of the true doctrine I have
taught here unto you: but that, my country must have. Therefore I
pray you take in good part this signification of my good will
towards every of you. Impute the want herein to time and trouble.
Pardon me mine offensive and negligent behaviour when I was
amongst you. With me repent, and labour to amend. Continue in the
truth which I have truly taught unto you by preaching in all
places where I have come; God's name therefore be praised. Confess
Christ when you be called, whatsoever cometh thereof; and the God
of peace be with us all. Amen.

-- This eleventh of February, 1555.

"Your brother in bonds for the Lord's sake,

JOAN BRADFORD."

A letter to the university and town of Cambridge.

"To all that love the Lord Jesus and his true doctrine, being in
the university and town of Cambridge, John Bradford, a most
unworthy servant of the Lord, now not only prisoned, but also
condemned for the same true doctrine, wisheth grace, peace, and
mercy, with increase of all godliness from God the Father of all
mercy, through the bloody passion of our Saviour Jesus Christ, by
the lively working of the Holy Spirit for ever. Amen.

"Although I look hourly when I should be had to the stake, my
right dearly beloved in the Lord, and although the charge over me
is great and strait, yet, having by the providence of God secretly
pen and ink, I could not but something signify unto you my
solicitude which I have for you and every of you in the Lord,
though not as I would, yet as I may. You have often and openly
heard the truth (specially in this matter wherein I am condemned)
disputed and preached, that it is needless to do any more, but
only to put you in remembrance of the same: but hitherto have you
not heard it confirmed, and as it were sealed up, as now you do
and shall hear by me; that is, by my death and burning. For albeit
I have deserved (through my uncleanness, hypocrisy, avarice, vain-
glory, idleness, unthankfulness, and carnality, whereof I accuse
myself, to my confusion before the world, that before God through
Christ I might, as my assured hope is I shall, find mercy) eternal
death, and hell fire, much more than this affliction and fire
prepared for me; yet, my dearly beloved, it is not these, or any
of these things, wherefore the prelates do persecute me, but God's
verity and truth; yea, even Christ himself is the only cause and
thing wherefore I am now condemned, and shall be burned as a
heretic, because I will not grant the antichrist of Rome to be
Christ's vicar-general and supreme head of his church here, and
every where upon earth, by God's ordinance; and because I will not
grant such corporal, real, and carnal presence of Christ's body
and blood in the sacrament, as doth transubstantiate the substance
of bread and wine, and is received of the wicked, yea, of dogs and
mice. Also I am excommunicated, and counted as a dead member of
Christ's church, as a rotten branch, and therefore shall be cast
into the fire.

"Therefore ye ought heartily to rejoice with me, and to give
thanks for me, that God the eternal Father hath vouchsafed our
mother to bring up any child in whom it would please him to
magnify his holy name as he doth, and I hope, for his mercy and
truth's sake, will do in me, and by me. Oh, what such benefit upon
earth can it be, as that I, which deserved death by reason of my
sins, should be delivered to a demonstration, a testification, and
confirmation of God's verity and truth? Thou, my mother the
university, hast not only had the truth of God's word plainly
manifested unto thee by reading, disputing, and preaching publicly
and privately; but now, to make thee altogether excuseless, and as
it were almost to sin against the Holy Ghost, if thou put to thy
helping hand with the Romish rout to suppress the verity, and set
out the contrary, thou hast my life and blood as a seal to confirm
thee, if thou wilt be confirmed; or else to confound thee, and
bear witness against thee, if thou wilt take part with the
prelates and clergy, which now fill up the measure of their
fathers which slew the prophets and apostles, that all the
righteous blood from Abel to Bradford, shed upon the earth, may be
required at their hands.

"Of this, therefore, I thought good before my death, as time and
liberty would suffer me, (for love and duty I bear unto thee,) to
admonish thee, good mother, and my sister the town, that you would
call to mind from whence you are fallen, and study to do the first
works. You know (if you will) these matters of the Romish
supremacy, and the antichristian transubstantiation, whereby
Christ's supper is overthrown, his priesthood evacuate, his
sacrifice frustrate, the ministry of his word unplaced, repentance
repelled, faith fainted, godliness extinguished, the mass
maintained, idolatry supported, and all impiety cherished: you
know, I say, (if you will,) that these opinions are not only
beside God's word, but even directly against it; and therefore to
take part with them, is to take part against God, against whom you
cannot prevail.

Therefore, for the tender mercy of Christ, in his bowels and blood
I beseech you, to take Christ's collyrium and eye-salve to anoint
your eyes, that you may see what you do and have done in admitting
(as I hear you have admitted, yea, alas, authorized, and by
consent confirmed) the Romish rotten rags, which once you utterly
expelled. O be not the dog returned to his own vomit. Be not the
sow that was washed, returned to her wallowing in the mire. Beware
lest that Satan enter in with seven other spirits, and then
postrema shall be worse than the first. It had been better ye had
never known the truth, than after knowledge to run from it. Ah!
woe to this world and the things therein, which have now so
wrought with you! O that ever this dirt of the devil should daub
up the eye of the realm! for thou, O mother, art as the eye of the
realm. If thou be light, and give shine, all the body shall fare
the better; but if thou the light be darkness, alas, how great
will the darkness be! What is man whose breath is in his nostrils,
that thou shouldest thus be afraid of him?

"O what is honour and life here? Bubbles. What is glory in this
world, but shame? Why art thou afraid to carry Christ's cross?
Wilt thou come into his kingdom, and not drink of his cup? Dost
thou not know Rome to be Babylon? Dost thou not know that as the
old Babylon had the children of Judah in captivity, so hath this
Rome the true Judah; that is, the confessors of Christ? Dost thou
not know that as destruction happened unto it, so shall it do unto
this? And trowest thou that God will not deliver his people now,
when the time is come, as he did then? Hath not God commanded his
people to come out from her, and wilt thou give ensample to the
whole realm to run unto her? Hast thou forgotten the woe that
Christ threateneth to offence-givers? Wilt thou not remember that
it were better that a millstone were hanged about thy neck, and
thou thrown into the sea, than thou shouldest offend the little
ones?

"And alas, how hast thou offended! yea, and how dost thou still
offend! Wilt thou consider things according to the outward show?
Was not the synagogue more seemly and like to be the true church,
than the simple flock of Christ's disciples? Hath not the whore of
Babylon more costly array, and rich apparel externally to set
forth herself, than the homely housewife of Christ? Where is the
beauty of the king's daughter the church of Christ -- without or
within? Doth not David say, within? O remember that as they are
happy which are not offended at Christ, so are they happy which
are not offended at his poor church. Can the pope and his prelates
mean honestly, which make so much of the wife, and so little of
the Husband? The church they magnify, but Christ they contemn. If
this church were an honest woman, (that is, Christ's wife,) except
they would make much of her Husband, Christ, and his word, she
would not be made much of them.

"When Christ and his apostles were upon earth, who was more like
to be the true church? they, or the prelates, bishops, and
synagogue? If a man should have followed custom, unity, antiquity,
or the more part, should not Christ and his company have been cast
out of the doors? Therefore bade Christ, Search the Scriptures.
And, good mother, shall the servant be above his master? Shall we
look for other entertainment at the hands of the world, than
Christ and his dear disciples found? Who were taken in Noah's time
for the church; poor Noah and his family, or others? Who was taken
for God's church in Sodom; Lot, or others?

And doth not Christ say, As it was then, so shall it go now
towards the coming of the Son of man? What meaneth Christ when he
saith, Iniquity shall have the upper hand? Doth not he tell that
charity shall wax cold? And who seeth not a wonderful great lack
of charity in those, which would now be taken for Christ's church?
All that fear God in this realm truly, can tell more of this than
I can write.

"Therefore, dear mother, receive some admonition of one of thy
poor children, now going to be burned for the testimony of Jesus.
Come again to God's truth; come out of Babylon; confess Christ and
his true doctrine; repent that which is past; make amends by
declaring thy repentance by the fruits. Remember the readings and
preachings of God's prophet, the true preacher, Martin Bucer. Call
to mind the threatenings of God, now something seen by thy
children Leaver and others. Let the exile of Leaver, Pilkington,
Grindal, Haddon, Horn, Scory, Ponet, &c., something awake thee.
Let the imprisonment of thy dear sons, Cranmer, Ridley, and
Latimer, move thee. Consider the martyrdom of thy chickens,
Rogers, Saunders, Taylor. And now cast not away the poor
admonition of me, going to be burned also, and to receive the like
crown of glory with my fellows. Take to heart God's calling by us.
Be not as Pharaoh was: for then will it happen unto thee as it did
unto him. What is that? Hardness of heart. And what then?
Destruction eternally, both of body and soul. Ah, therefore, good
mother! awake, awake; repent, repent; buskle thyself, and make
haste to turn to the Lord: for else it shall be more easy for
Sodom and Gomorrah in the day of judgment than for thee. O harden
not your hearts. O stop not your ears today in hearing God's
voice, though it be by me, a most unworthy messenger. O fear the
Lord; for his anger is begun to kindle. Even now the axe is laid
to the root of the tree.

"You know I prophesied truly to you before the Sweat came, what
would come, if you repented not your carnal gospelling. And now I
tell you before I depart hence, that the ears of men will tingle
to hear the vengeance of God that will fall upon you all, both
town and university, if you repent not; if you leave not your
idolatry; if you turn not speedily to the Lord; if you still be
ashamed of Christ's truth, which you know.

"O Perne, repent! O Thompson, repent! O you doctors, bachelors,
and masters, repent! O mayor, aldermen, and town-dwellers, repent,
repent, repent, that you may escape the near vengeance of the
Lord! Rend your hearts, and come apace, calling on the Lord. Let
us all say, peccavimus, we have all sinned, we have done wickedly,
we have not hearkened to thy voice, O Lord! Deal not with us after
our deserts, but be merciful to our iniquities, for they are
great. O pardon us our offences! In thine anger remember thy
mercy. Turn us unto thee, O Lord God of hosts, for the glory of
thy name's sake. Spare us, and be merciful unto us. Let not the
wicked people say, Where is now their God? O for thine own sake,
for thy name's sake, deal mercifully with us. Turn thyself unto
us, and us unto thee, and we shall praise thy name for ever.

"If in this sort, my dearly beloved, in heart and mouth we come
unto our Father, and prostrate ourselves before the throne of his
grace, then surely, surely we shall find mercy. Then shall the
Lord look merrily upon us, for his mercy's sake in Christ: then
shall we hear him speak peace unto his people; for he is gracious
and merciful, of great pity and compassion: he cannot be chiding
for ever: his anger cannot last long to the penitent. Though we
weep in the morning, yet at night we shall have our sorrow to
cease; for he is exorable, and hath no pleasure in the death of a
sinner: he rather would our conversion and turning.

"O turn ye now and convert yet once again, I humbly beseech you,
and then the kingdom of heaven shall draw nigh. The eye hath not
seen, the ear hath not heard, nor the heart of man is able to
conceive the joys prepared for us if we repent, amend our lives,
and heartily turn to the Lord. But if ye repent not, but be as you
were, and go on forwards with the wicked, following the fashion of
the world, the Lord will lead you on with wicked doers: you shall
perish in your wickedness; your blood will be upon your own heads;
your parts shall be with hypocrites, where shall be weeping and
gnashing of teeth; ye shall be cast from the face of the Lord for
ever and ever: eternal shame, sorrow, woe, and misery, shall be
both in body and soul to you, world without end. Oh, therefore,
right dear to me in the Lord! turn you, turn you; repent you,
repent you; amend, amend your lives; depart from evil; do good;
follow peace and pursue it. Come out from Babylon; cast off the
works of darkness; put on Christ; confess his truth; be not
ashamed of his gospel; prepare yourselves to the cross; drink of
God's cup before it come to the dregs; and then shall I, with you
and for you, rejoice in the day of judgment, which is at hand; and
therefore prepare yourselves thereto, I heartily beseech you. And
thus I take my vale in �ternum, with you in this present life,
mine own dear hearts in the Lord. The Lord of mercy be with us
all, and give us a joyful and sure meetingin his kingdom: Amen,
Amen.-- Out of prison the eleventh of February, Anno 1555.

"Your own in the Lord for ever,

JOHN BRADFORD."

A letter to Lancashire and Cheshire, and specially to Manchester.

"To all those that profess the name and true religion of our
Saviour Christ in Lancashire and Cheshire, and specially abiding
in Manchester and thereabout -- John Bradford, a most unworthy
servant of the Lord, now not only in bonds, but also condemned for
the same true religion, wisheth mercy and grace, peace and
increase of all godliness, from God the Father of all pity,
through the deserts of our Lord Jesus Christ, by the working of
the most mighty and lively Spirit the Comforter, for ever. Amen.

"I heard it reported credibly, my dearly beloved in the Lord, that
my heavenly Father hath thought it good to provide, that as I have
preached his true doctrine and gospel amongst you by word, so I
shall testify and confirm the same by deed: that is, I shall with
you leave my life, which by his providence I first received there,
(for in Manchester was I born,) for a seal to the doctrine I have
taught with you, and amongst you: so that if from henceforth you
waver in the same, you have none excuse at all. I know the enemies
of Christ, which exercise this cruelty upon me, (I speak in
respect of mine offence, which is none to them-wards,) think, by
killing of me amongst you, to affray you and others, lest they
should attempt to teach Christ truly, or believe his doctrine
hereafter. But I doubt not but my heavenly Father will, by my
death, more confirm you in his truth for ever. And therefore I
greatly rejoice to see Satan and his soldiers supplanted in their
own sapience, which is plain foolishness amongst the wise indeed;
that is, amongst such as have heard God's word, and do follow it:
for they only are counted wise of the wisdom of God our Saviour.

"Indeed if I should simply consider my life with that which it
ought to have been, and as God in his law requireth, then could I
not but cry as I do, Righteous art thou, O Lord, and all thy
judgments are true. For I have much grieved thee, and transgressed
thy holy precepts, not only before my professing the gospel, but
since also: yea, even since my coming into prison I do not excuse,
but accuse myself before God and all his church, that I have
grievously offended my Lord God; I have not loved his gospel as I
should have done; I have sought myself, and not simply and only
his glory and my brethren's commodity; I have been too unthankful,
secure, carnal, hypocritical, vain-glorious, &c.: all which my
evils, the Lord of mercy pardon me for his Christ's sake, as I
hope, and certainly believe, he hath done for his great mercy in
Christ our Redeemer.

"But when I consider the cause of my condemnation, I cannot but
lament, that I do no more rejoice than I do: for it is God's
verity and truth; so that the condemnation is not a condemnation
of Bradford simply, but rather a condemnation of Christ and of his
truth. Bradford is nothing else but an instrument, in whom Christ
and his doctrine are condemned. And therefore, my dearly beloved,
rejoice; rejoice and give thanks with me and for me, that ever God
did vouchsafe so great a benefit to our country, as to choose the
most unworthy (I mean myself) to be one, in whom it would please
him to suffer any kind of affliction: much more this violent kind
of death, which I perceive is prepared for me with you, for his
sake. All glory and praise be given unto God our Father, for his
great and exceeding mercy towards me, through Jesus Christ our
Lord. Amen.

"But perchance you will say unto me, 'What is the cause for the
which you are condemned? We hear say, that ye deny all presence of
Christ in his holy supper, and so make it a bare sign and common
bread, and nothing else.' My dearly beloved, what is said of me,
and what will be, I cannot tell. It is told me that Pendleton is
gone down to preach with you, not as he once recanted, (for you
all know how he hath preached contrary to that he was wont to
preach afore I came amongst you,) but to recant that which he hath
recanted. How he will speak of me, and report before I come, when
I am come, and when I am burned, I much pass not: for he that is
so uncertain, and will speak so often against himself, I cannot
think he will speak well of me, except it make for his purpose and
profit: but of this enough.

"Indeed the chief thing which I am condemned for, as a heretic, is
because I deny in the sacrament of the altar (which is not
Christ's supper, but a plain perverting of it, being used as the
papists now use it) to be a real, natural, and corporal presence
of Christ's body and blood, under the forms and accidents of bread
and wine; that is, because I deny transubstantiation, which is the
darling of the devil, and daughter and heir to antichrist's
religion, whereby the mass is maintained, Christ's supper
perverted, his sacrifice and cross imperfected, his priesthood
destroyed, the ministry taken away, repentance repelled, and all
true godliness abandoned. In the supper of our Lord, or sacrament
of Christ's body and blood, I confess and believe that there is a
true and very presence of the whole Christ, God and man, to the
faith of the receiver, (but not of the stander-by and looker-on,)
as there is a very true presence of bread and wine to the senses
of him that is partaker thereof. This faith, this doctrine, which
consenteth with the word of God, and with the true testimony of
Christ's church, (which the popish church doth persecute,) will I
not forsake, and therefore I am condemned as a heretic, and shall
be burned. But, my dearly beloved, this truth (which I have
taught, and you have received, I believed, and do believe, and
therein give my life) I hope in God shall never be burned, bound,
nor overcome; but shall triumph, have victory, and be at liberty,
maugre the head of all God's adversaries. For there is no counsel
against the Lord, nor can any device of man be able to defeat the
verity in any other than such as be children of unbelief, which
have no love to the truth, and therefore are given up to believe
lies: from which plague the Lord of mercy deliver you and all the
realm, my dear hearts in the Lord, I humbly beseech his mercy:
Amen.

"And to the end you might be delivered from this plague -- right
dear to me in the Lord -- I shall, for my farewell with you for
ever in this present life, heartily desire you all, in the bowels
and blood of our most merciful Saviour Jesus Christ, to attend
unto these things which I now shall shortly write unto you out of
the holy Scriptures of the Lord.

"You know a heavy plague (or rather plagues) of God is fallen upon
us, in taking away our good king and true religion, God's true
prophets and ministers, &c.; and setting over us such as seek not
the Lord after knowledge: whose endeavours God prospereth
wonderfully to the trial of many, that his people may both better
know themselves, and be known. Now the cause hereof is our
iniquities and grievous sins. We did not know the time of our
visitation: we were unthankful unto God: we contemned the gospel,
and carnally abused it, to serve our hypocrisy, our vain-glory,
our viciousness, avarice, idleness, security, &c. Long did the
Lord linger and tarry to have showed mercy upon us, but we were
ever the longer the worse. Therefore most justly hath God dealt
with us, and dealeth with us: yea, yet we may see that his justice
is tempered with much mercy, whereto let us attribute that we are
not utterly consumed: for if the Lord should deal with us after
our deserts, alas! bow could we abide it? In his anger therefore,
seeing he doth remember his mercy undeserved, (yea, undesired on
our behalf,) let us take occasion the more speedily to go out to
meet him, not with force of arms, (for we are not so able to
withstand him, much less to prevail against him,) but to beseech
him to be merciful unto us, and, according to his wonted mercy, to
deal with us.

"Let us arise with David, and say, Enter not into judgment with
thy servant, O Lord; for in thy sight no flesh living shall be
justified. Let us send ambassadors with the centurion, and say,
Lord, we are not worthy to come ourselves unto thee; speak the
word, and we shall have peace. Let us penitently, with the
publican, look down on the earth, knock our hard hearts to burst
them, and cry out, O God, be merciful unto us wretched sinners.
Let us, with the lost son, return and say, O Father, we have
sinned against heaven and earth, and before thee, we are unworthy
to be called thy children. Let us, I say, do on this sort; that
is, heartily repent us of our former evil life, and unthankful
gospelling past, convert and turn to God with our whole hearts,
hoping in his great mercy through Christ, and heartily calling
upon his holy name; and then, undoubtedly, we shall find and feel
otherwise than yet we feel, both inwardly and outwardly. Inwardly
we shall feel peace of conscience between God and us, which peace
passeth all understanding; and outwardly we shall feel much
mitigation of these miseries, if not an utter taking of them away.

"Therefore, my dearly beloved in the Lord, I, your poorest brother
now departing to the Lord, for my vale in �ternum for this present
life, pray you, beseech you, and even from the very bottom of my
heart, for all the mercies of God in Christ showed unto you, most 
earnestly beg and crave of you out of prison, (as often out of
your pulpits I have done,) that you will repent you, leave your
wicked and evil life, be sorry for your offences, and turn to the
Lord; whose arms are wide open to receive and embrace you, whose
stretched-out hand to strike to death stayeth, that he may show
mercy upon you. For he is the Lord of mercy, and God of all
comfort; he will not the death of a sinner, but rather that ye
should return, convert, and amend. He hath no pleasure in the
destruction of men; his long-suffering draweth to repentance
before the time of vengeance and the day of wrath, which is at
hand, doth come.

"Now is the axe laid to the root of the tree, utterly to destroy
the impenitent. Now is the fire gone out before the face of the
Lord, and who is able to quench it? Oh! therefore repent you,
repent you. It is enough to have lived as we have done: it is
enough to have played the wanton gospellers, the proud
protestants, hypocritical and false Christians; as, alas, we have
done. Now the Lord speaketh to us in mercy and grace: oh! turn
before he speaketh in wrath. Yet is there mercy with the Lord, and
plenteous redemption: yet he hath not forgotten to show mercy to
them that call upon him. Oh! then call upon him while he may be
found; for he is rich in mercy, and plentiful to all them that
call upon him. So that he that calleth on the name of the Lord,
shall be saved. If your sins be as red as scarlet, the Lord saith,
he will make them as white as snow. He hath sworn, and never will
repent him thereof, that he will never remember our iniquities:
but as he is good, faithful, and true, so will he be our God, and
we shall be his people; his law will he write in our hearts, and
ingraft in our minds, and never will he have in mind our
unrighteousness.

"Therefore, my dear hearts in the Lord, turn you, turn you to the
Lord your Father, to the Lord your Saviour, to the Lord your
Comforter. Oh! why do you stop your ears and harden your hearts
to-day, when you hear his voice by me your poorest brother? Oh!
forget not how that the Lord hath showed himself true, and me his
true preacher, by bringing to pass these plagues, which at my
mouth you oft heard before they came to pass: specially when I
treated of Noah's flood, and when I preached of the twenty-second
chapter of St. Matthew's Gospel, on St. Stephen's day, the last
time that I was with you. And now, by me the Lord sendeth you
word, dear countrymen, that if you will go on forward in your
impenitency, carnality, hypocrisy, idolatry, covetousness,
swearing, gluttony, drunkenness, whoredom, &c. (wherewith, alas!
alas! our country floweth); if (I say) you will not turn and leave
off, seeing me now burned amongst you, to assure you on all sides
how God seeketh you, and is sorry to do you hurt, to plague you,
to destroy you, to take vengeance upon you; oh! your blood will be
upon your own heads: you have been warned, and warned again, by me
in preaching, by me in burning.

"As I said therefore, I say again, my dear hearts and dearlings in
the Lord, turn you, turn you, repent you; cease from doing evil,
study to do well, away with idolatry, flee the Romish god and
service, leave off from swearing, cut off carnality, abandon
avarice, drive away drunkenness; fly from fornication and
flattery, murder and malice; destroy deceitfulness, and cast away
all the works of darkness. Put on pity and godliness; serve God
after his word, and not after custom; use your tongues to glorify
God by prayer, thanksgiving, and confession of his truth, &c. Be
spiritual, and by the Spirit mortify carnal affections; be sober,
holy, true, loving, gentle, merciful, and then shall the Lord's
wrath cease, not for this our doing's sake, but for his mercy's
sake. Go to, therefore, good countrymen, take this counsel of the
Lord, by me now sent unto you, as the Lord's counsel, and not as
mine, that in the day of judgment I may rejoice with you, and for
you; the which thing I heartily desire, and not to be a witness
against you. My blood will cry for vengeance, as against the
papists, God's enemies, (whom I beseech God, if it be his will,
heartily to forgive, yea, even them which put me to death and are
the causers thereof; for they know not what they do,) so will my
blood cry for vengeance against you, my dearly beloved in the
Lord, if ye repent not, amend not, and turn not unto the Lord.

"Turn unto the Lord yet once more, I heartily beseech thee, thou
Manchester, thou Ashton-under-Line, thou Bolton, Bury, Wigan,
Liverpool, Mottram, Stockport, Winsley, Eccles, Preston,
Middleton, Radcliff, and thou city of Westchester, where I have
truly taught and preached the word of God. Turn, I say unto you
all, and to all the inhabitants thereabouts, unto the Lord our
God, and he will turn unto you; he will say unto his angel, It is
enough, put up the sword. The which thing that he will do, I
humbly beseech his goodness, for the precious blood's sake of his
dear Son, our Saviour Jesus Christ. Ah, good brethren! take in
good part these my last words unto every one of you. Pardon me
mine offences and negligences in behaviour amongst you. The Lord
of mercy pardon us all our offences, for our Saviour Jesus
Christ's sake: Amen.

"Out of prison ready to come to you, the eleventh of February,
Anno 1555."

To the town of Walden.

"To the faithful, and such as profess the true doctrine of our
Saviour Jesus Christ, dwelling at Walden and thereabouts, John
Bradford, a most unworthy servant of the Lord, now in bands and
condemned for the same true doctrine, wisheth grace, mercy, and
peace, with the increase of all godliness in knowledge and living,
from God the Father of all comfort, through the deserts of our
alone and full Redeemer Jesus Christ, by the mighty working of the
most Holy Spirit the Comforter, for ever. Amen.

"When I remember how that by the providence and grace of God I
have been a man, by whom it hath pleased him through my ministry
to call you to repentance and amendment of life, something
effectually, as it seemed, and to sow amongst you his true
doctrine and religion, lest that by my affliction, and storms now
arisen to try the faithful, and to conform them like to the image
of the Son of God, into whose company we are called, you might be
faint-hearted; I could not but, out of prison secretly, (for my
keepers may not know that I have pen and ink,) write unto you a
signification of the desire I have, that you should not only be
more confirmed in the doctrine I have taught amongst you, which (I
take on my death, as I shall answer at the day of doom) I am
persuaded to be God's assured, infallible, and plain truth: but
also should, after your vocation, avow the same by confession,
profession, and living. I have not taught you, my dearly beloved
in the Lord, fables, tales, or untruths; but I have taught you the
verity, as now by my blood, gladly (praised be God there-for) I do
seal the same.

"Indeed, to confess the truth unto you, and to all the church of
Christ, I do not think of myself, but that I have most justly
deserved, not only this kind, but also all kinds of death, and
that eternally, for mine hypocrisy, vain-glory, uncleanness, self-
love, covetousness, idleness, unthankfulness, and carnal
professing of God's holy gospel, living therein not so purely,
lovingly, and painfully as I should have done. The Lord of mercy,
for the blood's sake of Christ, pardon me, as I hope, yea, I
certainly believe he hath done, for his holy name's sake through
Christ. But, my dearly beloved, you and all the whole world may
see, and easily perceive, that the prelates persecute in me
another thing than mine iniquities, even Christ himself, Christ's
verity and truth, because I cannot, dare not, nor will not,
confess transubstantiation, and how that wicked men, yea, mice and
dogs, eating the sacrament, which they term of the altar, (thereby
overthrowing Christ's holy supper utterly,) do eat Christ's
natural and real body born of the Virgin Mary.

"To believe and confess as God's word teacheth, the primitive
church believed, and all the catholic and good holy fathers taught
five hundred years at the least after Christ, that in the supper
of the Lord, (which the mass overthroweth, as it doth Christ's
priesthood, sacrifice, death, and passion, the ministry of his
word, true faith, repentance, and all godliness,) whole Christ,
God and man, is present by grace to the faith of the receivers,
but not of the standers-by and lookers-on, as bread and wine is to
their senses, will not serve: and therefore I am condemned and
shall be burned out of hand as a heretic. 'Wherefore I heartily
thank my Lord God, that will and doth vouch me worthy to be an
instrument, in whom he himself doth suffer. For you see my
affliction and death is not simply because I have deserved no
less, but much more at his hands and justice; but rather because I
confess his verity and truth, and am not afraid through his gift
that to do, that you also might be confirmed in his truth.
Therefore, my dearly beloved, I heartily do pray you, and so many
as unfeignedly love me in God, to give, with me and for me, most
hearty thanks to our heavenly Father, through our sweet Saviour
Jesus Christ, for this his exceeding great mercy towards me, and
you also, that your faith waver not from the doctrine I have
taught, and ye have received. For what can you desire more, to
assure your consciences of the verity taught by your preachers,
than their own lives?

"Go to, therefore, my dear hearts in the Lord, waver not in
Christ's religion truly taught you, and set forth in King Edward's
days. Never shall the enemies be able to burn it, and prison it,
and keep it in bonds. Us they may prison; they may bind and burn
as they do, and will do, so long as shall please the Lord: but our
cause, religion, and doctrine which we confess, they shall never
be able to vanquish and put away. Their idolatry and popish
religion shall never be built in the consciences of men that love
God's truth. As for those that love not God's truth, that have no
pleasure to walk in the ways of the Lord, over those, I say, the
devil shall prevail: for God will give them strong illusion to
believe lies. Therefore, dear brethren and sisters in the Lord, I
humbly beseech you and pray you in the bowels and blood of our
Lord and Saviour Jesus Christ, now going to the death for the
testimony of Jesus, as oftentimes I have done before this present
out of your pulpit, that you would live the Lord's truth; love (I
say) to live it, and frame your lives thereafter. Alas! you know
the cause of all these plagues fallen upon us, and of the success
which God's adversaries have daily, is for our not loving God's
word.

"You know how that we were but gospellers in lips, and not in
life. We were carnal, concupiscentious, idle, unthankful, unclean,
covetous, arrogant, dissemblers, crafty, subtle, malicious, false,
backbiters, &c.; and even glutted with God's word; yea, we loathed
it, as did the Israelites the manna in the wilderness; and
therefore as to them the Lord's wrath waxed hot, so doth it unto
us. So that there is no remedy, but that (for it is better late to
turn, than never to turn) we confess our faults even from the
bottom of our hearts, and with hearty repentance (which God work
in us all for his mercy's sake) we run unto the Lord our God, who
is exorable, merciful, and sorry for the evil poured out upon us,
and cry out unto him with Daniel, saying, We have sinned, we have
sinned grievously, O Lord God! against thy Majesty. We have heaped
iniquity upon iniquity, the measure of our transgressions floweth
over, so that justly are thy vengeanceand wrath fallen upon us.
For we are very miserable, we have contemned thy long-suffering,
we have not hearkened to thy voice. When thou hast called us by
preachers, we hardened our hearts; and therefore now deserve that
thou send thy curse hereupon to harden our hearts also, that we
should henceforth have eyes and see not, ears and hear not, hearts
and understand not, lest we should convert and be saved. Oh be
merciful unto us! spare us, good Lord, and all thy people, whom
thou hast dearly bought. Let not thine enemies triumph altogether,
and always against thee; for then will they be puft up. Look down
and behold the pitiful complaint of the poor; let the sorrowful
sighing of the simple come in thy sight, and be not angry with us
for ever. Turn us, O Lord God of hosts, unto thee, and turn thee
unto us, that thou mayest be justified in thy sweet sentences, and
overcome when thou art judged, as now thou art of our adversaries.
For they say, Where is their God? Can God deliver them now? Can
their gospel serve them? O Lord, how long? for the glory of thy
name, and for thy honour's sake, in the bowels and blood of Jesus
Christ, we humbly beseech thee, come and help us, for we are very
miserable.

"On this sort I say, dearly beloved! let us publicly and privately
bewail our sins; but so that hereto we join ceasing from
wilfulness and sin of purpose: for else the Lord heareth not our
prayers, as David saith. And in St. John it is written, The
impenitent sinners God heareth not. Now, impenitent are they which
purpose not to amend their lives: as for example, not only such as
follow still their pleasures, uncleanness, carnality; but those
also which, for fear or favour of men, do against their
consciences consent to the Romish rags, and resort to the rotten
religion, communicating in service and ceremonies with the
papists; thereby declaring themselves to love more the world than
God; to fear man more than Christ; to dread more the loss of
temporal things than eternal; in whom it is evident that the love
of God abideth not. For he that loveth the world, hath not God's
word abiding in him, saith St. John: therefore, my dear hearts,
and dear again in the Lord, remember what you have professed,
Christ's religion and name, and the renouncing of the devil, sin,
and the world.

"Remember that before ye learned A, B, C, your lesson was Christ's
cross. Forget not that Christ will have no disciples, but such as
will promise to deny themselves, and take up their cross, (mark,
take it up,) and follow him, and not the multitude, custom, &c.
Consider, for God's sake, that if we gather not with Christ, we
scatter abroad.

What should it profit a man to win the whole world, and lose his
own soul? We must not forget that this life is a wilderness, and
not a paradise; here is not our home: we are now in warfare; we
must needs fight, or else be taken prisoners. Of all things we
have in this life, we shall carry nothing with us. If Christ be
our Captain, we must follow him as soldiers: if we keep company
with him in affliction, we shall be sure of his society in glory:
if we forsake not him, he will never forsake us: if we confess
him, he will confess us; but, if we deny him, he will deny us; if
we be ashamed of him, he will be ashamed of us. Wherefore, as he
forsook his Father, and heaven, and all things to come to us; so
let us forsake all things, and come to him, being sure and most
certain that we shall not lose thereby. Your children shall find,
and feel it double, yea, treble, whatsoever you lose for the
Lord's sake; and you shall find and feel peace of conscience, and
friendship with God, which is more worth than all the goods of the 
world.

"My dearly beloved, therefore, for the Lord's sake, consider these
things which I now write unto you of love, for my vale, and last
farewell for ever, in this present life. Turn to the Lord; repent
you of your evil and unthankful life; declare repentance by the
fruits; take time while ye have it; come to the Lord while he
calleth you; run into his lap while his arms be open to embrace
you; seek him while he may be found; call upon him while time is
convenient; forsake and flee from all evil, both in religion, and
in the rest of your life and conversation. Let your light so shine
before men, that they may see your good works, and praise God in
the day of his visitation. 'O! come again, come again, you strange
children, and I will receive you, saith the Lord. Convert and turn
to me, and I will turn unto you. Why will ye needs perish? As sure
as I live (sweareth the Lord) I will not your death; turn
therefore unto me. Can a woman forget the child of her womb? If
she should, yet I will not forget you, saith the Lord your God. 'I
am he, I am he which put away your sins for mine own sake.'

"O then, dear friends, turn I say unto your dearest Father. Cast
not these sweet and loving words to the ground, and at your tail;
for the Lord watcheth on his word to perform it: which is in two
sorts; to them that lay it up in their hearts, and believe it,
will he pay all, and eternal joy and comfort. But to them that
cast it at their backs, and will forget it, to them (I say) will
he pour out indignation and eternal shame. Wherefore I heartily
yet once more beseech and pray you, and every of you, not to
contemn this poor and simple exhortation, which now out of prison
I make unto you, or rather the Lord by me. Loth would I be to be a
witness against you in the last day; as of truth I must be, if ye
repent not; if ye love not God's gospel; yea, if ye love it not.

"Therefore (to conclude) repent; love God's gospel; live it in all
your conversation; so shall God's name be praised, his plagues be
mitigated, his people comforted, and his enemies ashamed. Grant
all this, thou gracious Lord God, to every one of us, for thy dear
Son's sake, our Saviour Jesus Christ: to whom with thee and the
Holy Ghost be eternal glory for ever and ever. Amen.

The twelfth of February, Anno 1555.

"By the bondman of our Lord,

and your poor afflicted brother,

JOHN BRADFORD."

To my loving brethren, B. C., &c., their wives, and whole
families. John Bradford.

"I beseech the ever-living God to grant you all, my good brethren
and sisters, the comfort of the Holy Spirit, and the continual
sense of his mercy in Christ our Lord, now and for ever. Amen.

"The world, my brethren, seemeth to have the upper hand; iniquity
overfloweth; the truth and verity seemeth to be suppressed; and
they which take part therewith, are unjustly entreated; as they
which love the truth, lament to see and hear as they do. The cause
of all this, is God's anger and mercy: his anger, because we have
grievously sinned against him; his mercy, because he here
punisheth us, and as a father nurtureth us. We have been
unthankful for his word; we have contemned his kindness; we have
been negligent in prayer; we have been too carnal, covetous,
licentious, &c.; we have not hastened to heaven-ward, but rather
to hell-ward. We were fallen almost into an open contempt of God
and all his good ordinances; so that of his justice he could no
longer forbear, but make us feel his anger, as now he hath done,
in taking his word and true service from us, and permitting Satan
to serve us with antichristian religion; and that in such sort,
that if we will not yield to it, and seem to allow it in deed and
outward fact, our bodies are like to be laid in prison, and our
goods given we cannot tell to whom.

"This should we look upon as a sign of God's anger procured by our
sins; which, my good brethren, every of us should now call to our
memory oftentimes, so particularly as we can, that we might
heartily lament them, repent them, hate them, ask earnestly mercy
for them, and submit ourselves to bear in this life any kind of
punishment which God will lay upon us for them. This should we do
in consideration of God's anger in this time. Now his mercy in
this time of wrath is seen, and should be seen in us, my dearly
beloved, in this: that God doth vouchsafe to punish us in this
present life. If he should not have punished us, do not you think
that we should have continued in the evils we were in? Yes,
verily, we would have been worse, and have gone forwards in
hardening our hearts by impenitence, and negligence of God and
true godliness. And then, if death had come, should not we have
perished both soul and body in eternal fire in perdition? Alas,
what misery should we have fallen into, if God should have
suffered us to have gone on forward in our evils! No greater sign
of damnation there is, than to lie in evil and sin unpunished of
God, as now the papists, my dearly beloved, are cast into
Jezebel's bed of security; which, of all plagues, is the most
grievous that can be. They are bastards and not sons, they are not
under God's rod of correction.

"A great mercy it is, therefore, that God doth punish us: for if
he loved us not, he would not punish us. Now doth he chastise us,
that we should not be damned with the world. Now doth he nurture
us, because he favoureth us. Now may we think ourselves God's
house and children, because be beginneth his chastising at us: now
calleth he us to remember our sins past. Wherefore? That we might
repent, and ask mercy. And why? That he might forgive us, pardon
us, justify us, and make us his children; and so begin to make us
here like unto Christ, that we might be like unto him elsewhere,
even in heaven, where already we are set by faith with Christ; and
at his coming in very deed, we shall then most joyfully enjoy,
when our sinful and vile bodies shall be made like to Christ's
glorious body, according to the power whereby he is able to make
all things subject to himself.

"Therefore, my brethren, let us in respect hereof not lament, but
laud God; not be sorry, but be merry; not weep, but rejoice and be
glad, that God doth vouchsafe to offer us his cross; thereby to
come to him to endless joys and comforts. For if we suffer, we
shall reign; if we confess him before men, he will confess us
before his Father in heaven; if we be not ashamed of his gospel
now, he will not be ashamed of us in the last day, but will be
glorified in us, crowning us with crowns of glory and endless
felicity: for blessed are they that suffer persecution for
righteousness' sake; for theirs is the kingdom of heaven. Be glad,
saith Peter, for the Spirit of God resteth upon you. After that
you are a little afflicted, God will comfort, strengthen, and
confirm you. And therefore, my good brethren, be not discouraged
for cross, for prison, or loss of goods; for confession of
Christ's gospel and truth which ye have believed, and lively was
taught amongst you in the days of our late good king, and most
holy prince, King Edward. This is most certain, if you lose any
thing for Christ's sake, and for contemning the antichristian
service set up again amongst us; as you, for your parts, even in
prison shall find God's great and rich mercy, far passing all
worldly wealth; so shall your wives and children, in this present
life, find and feel God's providence, more plentifully than tongue
can tell: for he will show merciful kindness on thousands of them
that love him. The good man's seed shall not go a begging his
bread. You are good men, so many as suffer for Christ's sake.

"I trust you all, my dearly beloved, will consider this gear with
yourselves, and in the cross see God's mercy, which is more sweet,
and to be set by, than life itself, much more than any muck or
pelf of this world. This mercy of God should make you merry and
cheerful; for the afflictions of this life are not to be compared
to the joys of the life prepared for you. You know the way to
heaven is not the wide way of the world, which windeth to the
devil, but it is a strait way, which few walk in; for few live
godly in Christ Jesus; few regard the life to come; few remember
the day of judgment; few remember how Christ will deny them before
his Father, that do deny him here; few consider that Christ will
be ashamed of them in the last day, which are ashamed of his truth
and true service; few cast their accounts, what will be laid to
their charge in the day of vengeance; few regard the condemnation
of their own consciences, in doing that which inwardly they
disallow; few love God better than their goods.

"But, I trust, you are of this few, my dearly beloved; I trust you
be of that little flock, which shall inherit the kingdom of
heaven; I trust you are the mourners and lamenters which shall be
comforted with comfort, which never shall be taken from you, if
now you repent your former evils; if now you strive against the
evils that are in you; if now you continue to call upon God; if
now you defile not your bodies with any idolatrous service used in
the antichristian churches; if you molest not the good Spirit of
God, which is given you as a gage of eternal redemption, a
counsellor and master to lead you into all truth; which good
Spirit I beseech the Father of mercy to give to us all, for his
dear Son's sake Jesus Christ our Lord; to whom I commend you all,
and to the word of his grace, which is able to help you all, and
save you all that believe it, follow it, and serve God thereafter.

"And of this I would ye were all certain, that all the hairs of
your heads are numbered; so that not one of them shall perish,
neither shall any man or devil be able to attempt any thing, much
less to do any thing to you, or any of you, before your heavenly
Father, which loveth you most tenderly, shall give them leave; and
when he hath given them leave, they shall go no further than he
will, nor keep you in trouble any longer than he will. Therefore
cast on him all your care, for he is careful for you. Only study
to please him, and to keep your consciences clean and your bodies
pure from the idolatrous service, which now every where is used,
and God will marvellously and mercifully defend and comfort you;
which thing he do for his holy name's sake, in Christ our Lord.
Amen."

To his dearly-beloved in Christ, unto a godly couple, Erkinalde
Rawlins and his wife.

"God, our dear and most merciful Father through Christ, be with
you, my good brother and sister, as with his children for ever;
and in all things so guide you with his Holy Spirit, the leader of
his people, as may be to his glory, and your own everlasting joy
and comfort in him: Amen. Because I have oftentimes received from
either of you comfort corporally, (for the which I beseech the
Lord, as to make me thankful, so to recompense you both now and
eternally,) I cannot but go about (Lord, help hereto for thy
mercy's sake!) to write something for your comfort spiritually.

"My dearly beloved! look not upon these days, and the afflictions
of the same here with us, simply as they seem unto you; that is,
as dismal days, and days of God's vengeance; but rather as lucky
days, and days of God's fatherly kindness towards you, and such as
you be; that is, towards such as repent their sins and evil life
past, and earnestly purpose to amend, walking not after the will
of the world, and most part of men, for the preservation of their
pelf, which (will they, nill they) they shall leave sooner or
later; and to whom or how it shall be used, they know not. Indeed,
to such as walk in their wickedness, and wind on with the world,
this time is a time of wrath and vengeance; and their beginning of
sorrow is but now, because they contemn the physic of their
Father, which by this purging time and cleansing days would work
their weal, which they will not: and because they will not have 
God's blessing, which both ways he hath offered unto them, by
prosperity and adversity, therefore it shall be kept far enough
from them. As when the sick man will no kind of physic at the
hands of the physician, he is left alone, and so the malady 
increaseth, and destroyeth him at the length.

To such men, indeed, these days are and should be doleful days,
and days of woe and weeping, because their damnation draweth nigh.

"But unto such as be penitent, and are desirous to live after the
Lord's will, (among whom I do not only count you, but, as far as a
man may judge, I know ye are,) unto such, I say, this time is and
should be comfortable. For first, now your Father chastiseth you
and me for our sins; for the which if he would have destroyed us,
then would he have letten us alone, and left us to ourselves, in
nothing to take to heart his fatherly visitation, which here it
pleaseth them to work presently, because elsewhere he will not
remember our transgressions, as Paul writeth: he chastiseth us in
this world, lest with the world we should perish. Therefore, my
dear hearts, call to mind your sins to lament them, and to ask
mercy for them in his sight, and withal undoubtedly believe to
obtain pardon and assured forgiveness of the same, for twice the
Lord punisheth not for one thing.

"So that I say, first we have cause to rejoice for these days,
because our Father suffereth us not to lie in Jezebel's bed,
sleeping in our own sins and security, but, as mindful of us, doth
correct us as his children. Whereby we may be certain, that we be
no bastards, but children; for he chastiseth every child whom he
receiveth. So that they which are not partakers of his chastising,
or that contemn it, declare themselves to be bastards, and not
children, as I know you are, which, as ye are chastised, so do ye
take it to heart accordingly. And therefore be glad, my dear
hearts and folks, knowing certainly, even by these visitations of
the Lord, that ye are his dear elect children, whose faults your
Father doth visit with the rod of correction, but his mercy will
he never take away from us. Amen.

"Secondly, ye have cause to rejoice for these days, because they
are days of trial, wherein not only ye yourselves, but also the
world, shall know that ye be none of his, but the Lord's
dearlings. Before these days came, Lord God! how many thought of
themselves, they had been in God's bosom; and so were taken, and
would be taken of the world! But now we see whose they are: for to
whom we obey, his servants we are. If we obey the world, (which
God forbid, and hitherto ye have not done it,) then are we the
world's; but if we obey God, then are we God's: which thing, (I
mean, that ye are God's,) these days have declared both to you, to
me, and to all others that know you, better than ever we knew it.
Therefore ye have no cause to sorrow, but rather to sing, in
seeing yourselves to be God's babes, and in seeing that all God's
children do so count you.

"What though the world repine thereat? What though he kick? What
though he seek to trouble and molest you? My dear hearts, he doth
but his kind: he cannot love the Lord, which liveth not in the
Lord: he cannot brook the child, that hateth the father: he cannot
mind the servant, that careth not for the master. If ye were of
the world, the world would love you; ye should dwell quietly;
there would be no grief, no molestation. If the devil dwelt in
you, (which the Lord forbid,) he would not stir up his knights to
besiege your house, to snatch your goods, or suffer his fiends to
enter into your hogs. But because Christ dwelleth in you, (as he
doth by faith,) therefore stirreth he up his first-begotten son,
the world, to seek how to disquiet you, to rob you, to spoil you,
to destroy you: and perchance your dear Father -- to try and to
make known unto you, and to the world, that ye are destinate to
another dwelling than here on earth, to another city than man's
eyes have seen at any time hath given or will give power to Satan,
and to the world, to take from you the things which he hath lent
you; and, by taking them away, to try your fidelity, obedience,
and love towards him, (for ye may not love them above him,) as by
giving that ye have, and keeping it, he hath declared his love
towards you.

"Satan perchance telleth God, (as he did of Job,) that ye love God
for your goods' sake. What now then, if the Lord, to try you with
Job, shall give him power on your goods and body accordingly --
should ye be dismayed? should ye despair? should ye be faint-
hearted? Should ye not rather rejoice, as did the apostles, that
they were counted worthy to suffer any thing for the Lord's sake?
O forget not the end that happened to Job: for as it happened to
him, so shall it happen unto you. For God is the same God, and
cannot long forget to show mercy to them that look and long for
it; as I know ye do, and I pray you so to do still. For the Lord
loveth you, and never can nor will forget to show and pour out his
mercy upon you. After a little while that he hath afflicted and
tried you, saith Peter, he will visit, comfort, and confirm you.
As to Jacob wrestling with the angel, at the length morning came,
and the sun arose; so, dear hearts, doubtless it will happen unto
you. Howbeit, do ye as Job and Jacob did; that is, order and
dispose your things that God hath lent you, as ye may, and whiles
ye have time. Who knoweth whether God hath given you power thus
long, even to that end?

"Go to therefore; dispose your goods, prepare yourselves to trial,
that either ye may stand to it like God's champions, or, else, if
you feel such infirmity in yourselves that ye be not able, give
placeto violence, and go where you may with free and safe
conscience serve the Lord. Think not this counsel to come by
chance, or fortune, but to come from the Lord. Other oracles we
may not look for now. As God told Joseph in a dream by an angel,
that he should fly; so if you feel such infirmity in yourselves,
as should turn to God's dishonour and your own destruction withal,
know that at this present I am as God's angel, to admonish you to
take time whiles ye have it, and to see that in no case God's name
by you might be dishonoured. Joseph might have objected the
omission of his vocation, as perchance ye will do: but, dear
hearts, let vocations and all things else give place to God's
name, and the sanctifying thereof.

"This I speak, not as though I would not have you rather to tarry,
and to stand it: but I speak it in respect of your infirmity,
which if you feel to be so great in you, that you are not certain
of this hope, that God will never tempt you above your ability;
fly and get you hence, and know that thereby God will have you
tried to yourselves and to others. For by it you shall know how to
take this world, and that your home here is no home, but that ye
look for another; and so give occasion to others less to love this
world, and perchance to some to doubt of their religion: wherein
though they be earnest, yet would they not lose so much as ye do
for your religion, which ye do confirm to me and others, by your
giving place to violence.

"Last of all, ye have cause to rejoice over these our days,
because they be the days of conformation, in the which, and by
which, God our heavenly Father maketh us like unto Christ's image
here, that we may be like unto him elsewhere. For if that we
suffer with him, then we shall reign also with him: if we be
buried with him, then we shall rise with him again: if that we
company with him in all troubles and afflictions, then we shall
rejoice with him in glory: if we now sow with him in tears, we
shall reap with him in gladness: if we confess him before men, he
will confess us before his Father in heaven: if we take his part,
he will take ours: if we lose aught for his name's sake, he will
give us all things for his truth's sake. So that we ought to
rejoice and be glad; for it is not given to every one to suffer
loss of country, life, goods, house, &c., for the Lord's sake.
What can God the Father do more unto us, than to call us into the
camp with his Son? what may Christ our Saviour do more for us,
than to make us his warriors? what can the Holy Ghost do to us
above this, to mark us with the cognizance of the Lord of hosts?

"This cognizance of the Lord standeth not in forked caps, tippets,
shaven crowns, or such other baggage and antichristian pelf; but
in suffering for the Lord's sake. The world shall hate you, saith
Christ. Lo, there is the cognizance and badge of God's children:
the world shall hate you. Rejoice therefore, my dearly beloved,
rejoice, that God doth thus vouchsafe to begin to conform you, and
to make you like to Christ. By the trial of these days ye are
occasioned more to repent, more to pray, more to contemn this
world, more to desire life everlasting; more to be holy, (for holy
is the end wherefore God doth afflict us,) and so to come to God's
company: which thing because we cannot do, as long as this body is
as it is, therefore by the door of death we must enter with Christ
into eternal life, and immortality of soul and body; which God of
his mercy send shortly, for our Saviour Jesus Christ's sake:
Amen."

To mine own dear brother, Master Lawrence Saunders, prisoner in
the Marshalsea.

"My good brother, I beseech our good and gracious Father always to
continue his gracious favour and love towards us, and by us, as by
instruments of his grace, to work his glory and the confusion of
his adversaries. Out of the mouth of infants and babes he will
show forth his praise, to destroy the enemy, &c.

"I have perused your letters to myself, and have read them to
others; for answer whereof, if I should write what Doctor Taylor
and Master Philpot do think, then must I say, that they think the
salt sent unto us by your friend is unseasonable: and indeed I
think they both will declare it heartily, if they should come
before men. As for me, if you would know what I think, my good and
most dear brother Lawrence, because I am so sinful and so
conspurcate (the Lord knoweth I lie not) with many grievous sins,
which I hope are washed away sanguine Christi nostri, I neither
can nor would be consulted withal, but as a cipher in Agrime.
Howbeit, to tell you how and what I mind, take this for a sum: I
pray God in no case I may seek myself; and indeed (I thank God
therefore) I purpose it not.

"That which remaineth, I commit to my Lord God; and I trust in
him, that he will do according to this: Cast thy care on the Lord,
&c. Cast all your care upon him, &c. Reveal unto the Lord thy way,
and trust, &c. Who that trusteth in the Lord, mercy shall compass
him about. I did not, nor do I know, but by your letters, quod
eras we shall come coram nobis. Mine own heart, still stick to, It
shall be given you, &c. For the Lord is faithful. He will in
temptation make a way that ye may be able to bear it. The Lord
knoweth how to rid out of temptation the godly, &c. O would God I
were godly! The Lord knoweth how to deliver out of temptation such
as trust in him, &c. I cannot think that they will offer any kind
of indifferent or mean conditions: for if we will not adorare
bestiam, we never shall be delivered, but against their will,
think I. God, our Father and gracious Lord, make perfect the good
he hath begun in us!

"He will do it, my brother, my dear brother, whom I have in my
inward bowels to live and die with. O if I were with you!' Pray
for me, my own heart-root in the Lord.

"For ever your own,

JOHN BRADFORD."

Another letter to Master Lawrence Saunders.

"God's sweet peace in Christ be with you, my good brother in the
Lord Jesus, and with all your con-captives. Amen.

"I was letted this morning from musing on that which I was
purposed to have thought on by reason of you, against whom I saw
myself guilty of negligence, even in this point that I would not
write,-- I should say, that I had not written unto you as yet:
therefore out of hand in manner I prepared myself to purge myself
hereof; not that I will go about to excuse my fault, (for that
were more to load me,) but by asking both God and you pardon, to
get it no more laid to my charge. Now when I was thus purposing,
and partly doing, cometh there one with a letter from you: for the
which as I have cause to thank God and you, (howbeit not so that
you should think I give not the whole to God,) so I see myself
more blameworthy, for this long holding my peace. Howbeit, good
brother, in this I have given a demonstration to you, to behold my
negligence in all other things, and especially in praying for you,
and for the church of God, which for my sins and hypocrisy
(hypocrisy indeed even in this writing; God deliver me from it!)
have deserved to be punished. Just is God, for we have deserved
all kind of plagues at his hands: but yet merciful is he that will
on this wise chastise us with this world, that we should not be
condemned with the world. He might otherwise have punished us; I
mean, he might have for other causes cast us in prison, me
especially, than for his gospel and word's sake. Praised therefore
be his name, which voucheth us worthy this honour. Ah! good God,
forgive us our sins, and work by this thy fatherly correction on
us, on me especially, effectually to love thee and thy Christ; and
with joyfulness unto the end to carry thy cross through thick and
thin. Always set before our eyes, not this gallows on earth, if we
will stick to thee, but the gallows in hell, if we deny thee, and
swerve from that we have professed.

"Ah! good brother, if I could always have God, his majesty, mercy,
heaven, hell, &c., before mine eyes, then should I obdurare, as
Paul writeth of Moses: He endured, saith he, as he that saw him
which is invisible. Pray for me, as I know you do, and give thanks
also: for, in the Lord I trust, I shall not waver. If I walk by
the valley of the shadow of death, I will not fear, for thou art
with me, O Lord. I think we shall be shortly called forth; for now
legem habent, et secundum legem, &c., otherwise will they not
reason with us; and I think their sheet-anchor will be, to have us
to subscribe; the which thing if we do, though with this
condition, 'so far as the thing subscribed to repugneth not
against God's word,' yet this will be offensive. Therefore let us
vadere plan�, and so san�; I mean, let us all confess that we are
no changelings, but re-ipsa are the same we were in religion, and
therefore cannot subscribe except we will dissemble both with God,
ourselves, and the world.

"These things I write to you, dear brother in the Lord. Now I will
read your epistle. Ah! brother, that I had the practical
understanding with you in that Vine which you describe; pray the
Lord that I may think so indeed. God make me thankful for you. All
our fellow prisoners salute you, and give thanks to God for you.
The same do you for us, and pray that, &c.

"Your brother in the Lord Jesus,

to live and die with you,

J. BRADFORD."

To my dear fathers, Dr. Cranmer, Dr. Ridley, and Dr. Latimer.

"Jesus Emmanuel!-- My dear fathers in the Lord, I beseech God, our
sweet Father through Christ, to make perfect the good he hath
begun in us all. Amen.

"I had thought that every of your staves had stood next the door;
but now it is otherwise perceived. Our dear brother Rogers hath
broken the ice valiantly, as this day, I think, or to-morrow at
the uttermost, hearty Hooper, sincere Saunders, and trusty Taylor,
end their course, and receive their crown. The next am I, who
hourly look for the porter to open me the gates after them, to
enter into the desired rest. God forgive me mine unthankfulness
for this exceeding great mercy, that, amongst so many thousands,
it pleaseth his mercy to choose me to be one, in whom he will
suffer. For although it be most true, that I justly suffer, (for I
have been a great hypocrite, and a grievous sinner: the Lord
pardon me!) yet, he hath done it,he hath done it indeed; yet, What
evil hath he done? Christ, whom the prelates persecute, his verity
which they hate in me, hath done no evil, nor deserveth death.
Therefore ought I most heartily to rejoice of this dignation and
tender kindness of the Lord's towards me, which useth remedy for
my sin as a testimonial of his testament, to his glory, to my
everlasting comfort, to the edifying of his church, and to the
overthrowing of antichrist and his kingdom. Oh! what am I, Lord,
that thou shouldest thus magnify me so vile a man and miser, as
always I have been? Is this thy wont, to send for such a wretch
and a hypocrite, as I have been, in a fiery chariot, as thou didst
for Elias? Oh! dear fathers, be thankful for me, and pray for me,
that I still might be found worthy, in whom the Lord would
sanctify his holy name. And for your part, make you ready: for we
are but your gentlemen-ushers: The marriage of the Lamb is
prepared, come unto the marriage. I now go to leave my flesh
there, where I received it. I shall be conveyed thither, as
Ignatius was at Rome, to the leopards; by whose evil I hope to be
made better. God grant, if it be his will that I ask, it may make
them better by me. Amen.

"For my farewell therefore, I write and send this unto you,
trusting shortly to see you where we shall never be separated. In
the mean season I will not cease, as I have done, to commend you
to our Father of heaven, and that you would so do by me, I most
heartily pray every one of you: you know now I have most need.
Faithful is God, which will not suffer us to be tempted above our
strength. He never did it hitherto, nor now, and I am assured, he
will never: Amen. He is on my right hand, therefore I shall not
fall. Wherefore my heart shall rejoice, for he shall not leave my
soul in hell, neither shall suffer me, his holy one, by his grace
in Christ, to see corruption.

"Out of prison in haste, looking every moment for the tormentor,
the eighth of February, 1555.

"JOHN BRADFORD."

To the Right Honourable Lord Russell, now earl of Bedford; being
then in trouble for the verity of God's gospel.

"The everlasting and most gracious God and Father of our Saviour
Jesu Christ, bless your good Lordship with all manner of heavenly
blessings in the same Christ our only comfort and hope: Amen.

"Praised be God our Father, which hath vouched you worthy, as of
faith in his Christ, so of his cross for the same. Magnified be
his holy name, who as he hath delivered you from one cross, so he
hath made you willing (I trust) and ready to bear another, when he
shall see his time to lay it upon you: for these are the most
singular gifts of God, given as to few, so to none else but to
those few which are most dear in his sight. Faith is reckoned, and
worthily, among the greatest gifts of God, yea, it is the greatest
itself that we may enjoy; for by it, as we be justified and made
God's children, so are we temples and possessors of the Holy
Spirit; yea, of Christ also, and of the Father himself. By faith,
we drive the devil away: we overcome the world, and are already
citizens of heaven, and fellows with God's dear saints. But who is 
able to reckon the riches that this faith bringeth with her unto
the soul she sitteth upon? No man nor angel. And therefore, (as I
said,) of all God's gifts, she may be set in the top, and have the
upmost seat. The which thing if men considered, (in that she
cometh alonely from God's own mercy-seat, by the hearing, not of
mass or matins, diriges, or such dross; but the word of God in
such a tongue as we can and do understand,) as they would be
diligent and take great heed for doing or seeing any thing which
might cast her down (for then they fall also); so would they with
no less care read and hear God's holy word, joining thereto most
earnest and often prayer, as well for the more and better
understanding, as for the loving, living, and confessing of the
same, maugre the head of the devil, the world, our flesh, reason,
goods, possessions, carnal friends, wife, children, and very life
here; if they should pull us back to hearken to their voice and
counsel, for more quiet, sure, and longer use of them.

"Now, notwithstanding this excellency of faith, in that we read
the apostle to match therewith, yea, (as it were,) to prefer,
suffering persecution for Christ's sake, I trow no man will be so
fond as to think otherwise, but that I, and all God's children,
have cause to glorify and praise God, which hath vouched you
worthy so great a blessing. For though the reason or wisdom of the
world thinketh of the cross according to their reach, and
according to their present sense, and therefore flieth from it as
from a most great ignominy and shame: yet God's scholars have
learned otherwise to think of the cross, that is, the frame-house
in the which God frameth his children, like to his Son Christ; the
furnace that fineth God's gold; the highway to heaven; the suit
and livery that God's servants are served withal; the earnest and
beginning of all consolation and glory: for they (I mean God's
scholars, as your Lordship is, I trust) do enter into God's
sanctuary, lest their feet slip. They look not, as beasts do, on
things present only, but on things to come, and so have they as
present to faith the judgment and glorious coming of Christ Jesus,
like as the wicked have now their worldly wealth, wherein they
wallow, and will wallow, till they tumble headlong into hell,
where are torments too terrible and endless. Now they follow the
fiend, (as the bear doth the train of honey, and the sow the
swillings,) till they be brought into the slaughter-house; and
then they know that their prosperity hath brought them to
perdition. Then cry they, Woe, woe, we went the wrong way! we
counted these men, (I mean such as you be, that suffer for God's
sake loss of goods, friends, and life, whom they shall see endued
with rich robes of righteousness, crowns of most pure precious
gold, and palms of conquest in the goodly glorious palace of the
Lamb, where is eternal joy, felicity, &c.,) we counted (will they
then say) these men but fools: and mad-men, we took their
conditions to be but curiosity. But then will it be too late then
the time will be turned; laughing shall be turned into weeping,
and weeping into rejoicing. Read Wisd. ii. iii. iv. v.

"Therefore, (as before I have said,) great cause have I to thank
God, which hath vouched you worthy of his most bountiful blessing:
much more then have you cause, my good Lord, so to be; I mean
thankful. For look upon your vocation, I pray you: tell me how
many noblemen, earls' sons, lords, knights, and men of estimation,
hath God in this realm of England dealt thus withal? I dare say
you think not that you have deserved this. Only God's mercy in his
Christ hath wrought this on you, as he did in Jeremiah's time on
Ebed-melech, in Achab's time on Abdias, in Christ's time on Joseph
of Arimathea, in the apostles' time on Sergius Paulus and the
queen Candace's chamberlain. Only now be thankful and continue;
continue, continue, my good Lord, continue to confess Christ. Be
not ashamed of him before men: for then will not he be ashamed of
you. Now will he try you. Stick fast unto him, and he will stick
fast by you; he will be with you in trouble, and deliver you. But
then must you cry unto him, for so it proceedeth: He cried unto
me, and I heard him; I was with him in trouble, &c.

"Remember Lot's wife, which looked back: remember Francis Spira:
remember that none is crowned, but he that striveth lawfully:
remember that all you have is at Christ's commandment: remember he
lost more for you, than you can lose for him: remember you lose
not that which is lost for his sake; for you shall find much more
here and elsewhere: remember you shall die, and when, where, and
how, ye cannot tell: remember the death of sinners is most
terrible: remember the death of God's saints is most precious in
his sight: remember the multitude goeth the wide way which windeth
to woe: remember that the strait gate, which leadeth to glory,
hath but few travellers: remember Christ biddeth you to strive to
enter in thereat: remember he that trusteth in the Lord, shall
receive strength to stand against all the assaults of his enemies.
Be certain all the hairs of your head are numbered: be certain
your good Father hath appointed bounds, over the which the devil
dares not look. Commit yourself to him; he is, hath been, and will
be your keeper. Cast your care on him, and he will care for you.
Let Christ be your scope, and mark to prick at; let him be your
pattern to work by; let him be your ensample to follow: give him
as your heart so your hands; as your mind so your tongue; as your
faith so your feet; and let his word be your candle, to go before
you in all matters of religion. Blessed is he that walketh not to
these popish prayers, nor standeth at them, nor sitteth at them:
glorify God both in soul and body. He that gathereth not with
Christ scattereth abroad. Use prayer: look for God's help, which
is at hand to them that ask and hope thereafter assuredly. In
which prayers I heartily desire your Lordship to remember us, who
as we are going with you right gladly, (God therefore be praised,)
so we look to go before you, hoping that you will follow, if God
so will, according to your daily prayer, Thy will be done on
earth, &c. The good Spirit of God always guide your Lordship unto
the end: Amen.

"Your Lordship's own for ever,

JOIN BRADFORD."

To Master Warcup and his wife, Mrs. Wilkinson, and others of his
godly friends, with their families.

"The same peace our Saviour Christ left with his people, which is
not without war with the world, Almighty God work plentifully in
your hearts now and for ever. Amen.

"The time, I perceive, is come wherein the Lord's ground will be
known: I mean, it will now shortly appear who have received God's
gospel into their hearts indeed, to the taking of good root
therein; for such will not for a little heat or sun-burning
wither, but stiffly will stand and grow on, maugre the malice of
all burning showers and tempests. And forasmuch as -- my beloved
in the Lord -- I am persuaded of you, that ye be indeed the
children of God, God's good ground, which groweth and will grow
on, (by God's grace,) bringing forth fruit to God's glory after
your vocations, as occasions shall be offered, (burn the sun never
so hot,) therefore I cannot but so signify unto you, and heartily
pray you and every one of you accordingly,to go on forwards after
your Master, Christ, not sticking at the foul way and stormy
weather, which you are to come into, and are like so to do: of
this being most certain, that the end of your journey shall be
pleasant and joyful, in such a perpetual rest and blissfulness as
cannot but swallow up the showers that ye now feel and are soused
in, if ye often set it before your eyes, after Paul's counsel in
the latter end of the fourth, and beginning of the fifth, chapter
of the Second Epistle to the Corinthians. Read it, I pray you, and
remember it often as a restorative to refresh you, lest ye faint
in the way.

"And besides this set before you also, that though the weather be
foul, and storms grow apace, yet go not ye alone, but other your
brothers and sisters tread the same path, as St. Peter telleth us:
and therefore company should cause you to be the more courageous
and cheerful. But if you had no company at all to go presently
with you, I pray you tell me, if, even from the beginning, the
best of God's friends have found any fairer weather and way to the
place whither ye are going, (I mean heaven,) than ye now find and
are like to do; except ye will, with the worldlings, which have
their portion in this life, tarry still by the way till the storms
be overpast; and then either night will so approach that ye cannot
travel, or the doors will be sparred before ye come, and so ye
then lodge without in wonderful and evil lodgings. Read Apocalypse
xxii. Begin at Abel, and come from him to Noah, Abraham, Isaac,
Jacob, Joseph, the patriarchs, Moses, David, Daniel, and all the
saints of the Old Testament; and tell me whether ever any of them
found any fairer way than ye now find.

"If the Old Testament will not serve, I pray you come to the New,
and begin with Mary and Joseph, and come from them to Zachary and
Elizabeth, John Baptist, and every one of the apostles and
evangelists; and search whether they all found any other way into
the city we travel towards, than by many tribulations.

"Besides these, if ye should call to remembrance the primitive
church, Lord God! ye should see many to have given cheerfully
their bodies to most grievous torments, rather than they would be
stopped in their journey; that there is no day in the year, but (I
dare say) a thousand was the fewest that with great joy lost their
homes here, but in the city they went unto have found other manner
of homes than man's mind is able to conceive. But, if none of all
these were, if ye had no company now to go with you, as you have
me your poor brother and bondman of the Lord, with many others, I
trust in God, if you had none other of the fathers, patriarchs,
kings, prophets, apostles, evangelists, martyrs, and other holy
saints and children of God, that in their journey to heaven-ward
found as ye now find, and are like to find if ye go on forward, as
I trust ye will; yet ye have your Master and your Captain, Jesus
Christ, the dear darling and only begotten and beloved Son of God,
in whom was all the Father's pleasure, joy, and delectation; ye
have him to go before you, no fairer way, but much fouler, into
this our city of Jerusalem. I need not, I trust, to rehearse what
manner of way he found. Begin at his birth, and till ye come at
his burial, ye shall find that every foot and stride of his
journey was no better, but much worse than yours is now.

"Wherefore, my dearly beloved in the Lord, be not so dainty, as to
look for that at God's hands, your dear Father, which the fathers,
patriarchs, prophets, apostles, evangelists, martyrs, saints, and
his own Son Jesus Christ, did not find. Hitherto we have had fair
way (I trow) and fair weather also: now, because we have loitered
by the way, and not made the speed we should have done, our loving
Lord and sweet Father hath overcast the weather, and stirred up
the storms and tempests, that we might with more haste run out our
race before night come, and the doors be sparred. The devil
standeth now at every inn-door in his city and country of this
world, crying unto us to tarry and lodge in this or that place
till the storms be over-past; not that he would not have us wet to
the skin, but that the time might overpass us to our utter
destruction. Therefore beware of his enticements. Cast not your
eyes on things that be present, how this man doth, and how that
man doth; but cast your eyes on the gleve ye run at, or else ye
will lose the game. Ye know that he which runneth at the gleve,
doth not look on others that stand by, and go this way or that
way; but altogether he looketh on the gleve, and on them that run
with him, that those which be behind overtake him not, and that he
may overtake them which be before. Even so should we do; leave off
looking on those which will not run the race to heaven's bliss by
the path of persecution with us; and cast our eyes on the end of
our race, and on them that go before us, that we may overtake
them, and on them which come after us, that we may provoke them to
come the faster after.

"He that shooteth, will not cast his eyes in his shooting on them
that stand by, or ride by the ways, (I trow,) but rather at the
mark he shooteth at: for else he were like to win the wrong way.
Even so, my dearly beloved, let your eyes be set on the mark ye
shoot at, even Christ Jesus; who, for the joy set before him, did
joyfully carry his cross, contemning the shame; and therefore he
now sitteth on the right hand of the throne of God. Let us follow
him; for this did he, that we should not be fainthearted. For we
may be most assured, that if we suffer with him, we shall
undoubtedly reign with him: but, if we deny him, surely he will
deny us; For he that is ashamed of me, saith Christ, and of my
gospel, in this faithless generation, I will be ashamed of him
before the angels of God in heaven. Oh! how heavy a sentence is
this to all such as know the mass to be an abominable idol, full
of idolatry, blasphemy, and sacrilege against God and his Christ
(as undoubtedly it is); and yet, for fear of men, for loss of life
or goods, yea, for advantage and gain, some will honest it with
their presence, dissembling both with God and man, as their own
heart and conscience doth accuse them. Better it were that such
had never known the truth, than thus wittingly, and for fear or
favour of man, whose breath is in his nostrils, to dissemble it;
or rather (as indeed it is) to deny it. The end of such is like to
be worse than their beginning. Such had need to take heed of the
two terrible places to the Hebrews in the sixth and tenth
chapters, lest, by so doing, they fall therein. Let them beware
they play not wily-beguily with themselves, as some do, I fear me,
which go to mass, and because they worship not, nor kneel, nor
knock, as others do, but sit still in their pews, therefore they
think they rather do good to others than hurt.

"But, alas! if these men would look into their own consciences,
there should they see they are very dissemblers, and in seeking to
deceive others (for by this means the magistrates think them of
their sort) they deceive themselves. They think at the elevation
time, all men's eyes are set upon them, to mark how they do. They
think others, hearing of such men going to mass, do see, or
inquire of their behaviour there. Oh! if there were in those men
that are so present at the mass, either love to God, or to their
brethren, then would they, for the one or both, openly take God's
part, and admonish the people of their idolatry. They fear man
more than him which hath power to cast both soul and body into
hell-fire; they halt on both knees; they serve two masters. God
have mercy upon such, and open their eyes with his eye-salve, that
they may see that they which take no part with God are against
God, and that they which gather not with Christ, do scatter
abroad. Oh that they would read what St. John saith will be done
to the fearful. The counsel given to the church of Laodicea, is
good counsel for such.

"But to return to you again, dearly beloved be not ye ashamed of
God's gospel: it is the power of God to salvation to all those
that do believe it. Be therefore partakers of the afflictions, as
God shall make you able; knowing for certain, that he will never
tempt you further than he will make you able to bear: and think it
no small grace of God to suffer persecution for God's truth; for
the Spirit of God resteth upon you, and ye are happy, as one day
ye shall see: read 2 Thess. i. and Heb. xii. As the fire hurteth
not gold, but maketh it finer, so shall ye be more pure by
suffering with Christ. The flail and wind hurteth not the wheat,
but cleanseth it from the chaff. And ye, dearly beloved, are God's
wheat: fear not therefore the flail, fear not the fanning wind,
fear not the millstone, fear not the oven; for all these make you
more meet for the Lord's own tooth. Soap, though it be black,
soileth not the cloth, but rather at the length maketh it more
clean: so doth the black cross help us to more whiteness, if God
strike with his battledore. Because ye are God's sheep, prepare
yourselves to the slaughter, always knowing that in the sight of
the Lord our death shall be precious. The souls under the altar
look for us to fill up their number: happy are we if God have so
appointed us. Howsoever it be, dearly beloved, cast yourselves
wholly upon the Lord, with whom all the hairs of your heads are
numbered, so that not one of them shall perish. Will we, nill we,
we must drink God's cup, if he have appointed it for us. Drink it
willingly then; and at the first, when it is full, lest
peradventure if we linger, we shall drink at length of the dregs
with the wicked, if at the beginning we drink not with his
children: for with them his judgment beginneth, and when he hath
wrought his will on Mount Sion, then will he visit the nations
round about.

"Submit yourselves therefore under the mighty hand of the Lord. No
man shall touch you without his knowledge: when they touch you
therefore, know it is to your weal. God thereby will work to make
you like Christ here, that ye may be also like unto him elsewhere.
Acknowledge your unthankfulness and sin, and bless God that
correcteth you in the world, because you shall not be damned with
the world. Otherwise might he correct us, than in making us to
suffer for righteousness' sake: but this he doth, because we are
not of the world. Call upon his name through Christ for his help,
as he commandeth us. Believe that he is merciful to you, heareth
you, and helpeth you: I am with him in trouble, and will deliver
him, saith he. Know that God hath appointed bounds, over which the
devil and all the world shall not pass. If all things seem to be
against us, yet say with Job, If he kill me, I will hope in him.
Read the 91st Psalm, and pray for me, your poor brother and fellow
sufferer for God's gospel sake; his name therefore be praised. And
of his mercy he make me and you worthy to suffer with good
conscience for his name's sake. Die once we must, and when we know
not: happy are they to whom God giveth to pay nature's debt, I
mean, to die for his sake.

"Here is not our home: therefore let us accordingly consider
things, always having before our eyes the heavenly Jerusalem, the
way thither to be by persecutions; the dear friends of God, how
they have gone it after the example of our Saviour Jesus Christ,
whose footsteps let us follow even to the very gallows, if God so
will, not doubting but that as he, within three days, rose again
immortal, even so we shall do in our time; that is, when the trump
shall blow, and the angel shall shout, and the Son of man shall
appear in the clouds with innumerable saints and angels, in
majesty and great glory: then shall the dead arise, and we shall
be caught up into the clouds to meet the Lord, and so be always
with him. Comfort yourselves with these words, and pray for me for
God's sake.

"From prison, 19 Nov. 1553.

"J. BRADFORD."

To Sir James Hales, knight, then prisoner in the Compter in Bread
Street.

"The God of mercy, and the Father of all comfort, plentifully pour
out upon you and in you his mercy, and with his consolations
comfort and strengthen you to the end, for his and our Christ's
sake.

"Although, right worshipful sir, many causes might move me to be
content with crying for you to your God and my God, that he would
give you grace to persevere well, as he hath right notably begun,
to the great glory of his name, and comfort of all such as fear
him; as lack of learning, of familiarity, yea, acquaintance, (for
I think I am unknown to you, both by face and name,) and other
such-like things; yet I cannot content myself, but presume
something to scribble unto you, not that I think my scribbling can
do you any good, but that I might declare my ?????????? [Greek;
sympatheian] and compassion, love and affection, I bear towards
your Mastership, which is contented, yea, desirous,with us poor
misers, to confess Christ's gospel in these perilous times and
days of trial. O Lord God! how good art thou, which dost thus
glean out grapes -- I mean, children for thyself, and brethren for
Christ! Look, good Master Hales, on your vocation: not many
judges, not many knights, not many landed men, not many rich men,
and wealthy to live as you are, hath God chosen to suffer for his
sake, as he hath now done you. Certainly I dare say you think not
so of yourself, as though God were bound to prefer you, or had
need of you; but rather attribute this, as all good things, unto
his free mercy in Christ. Again, I dare say that you, being a wise
man, do judge of things wisely, that is, concerning this your
cross, you judge of it not after the world and its people, which
is the great master of error; nor after the judgment of reason and
worldly wisdom, which is foolishness to faith; nor after the
present sense, to which it seemeth not to be joyous, but grievous,
as Paul writeth: but after the word of God, which teacheth your
cross to be, in respect of yourself, between God and you; God's
chastising, and your Father's correction, nurture, school, trial,
path-way to heaven, glory, and felicity, and the furnace to
consume the dross, and mortify the relics of old Adam which yet
remain; yea, even the frame-house to fashion you like to the
dearest saints of God here, yea, to Christ the Son of God, that
elsewhere you might be like unto him.

"Now, concerning your cross in respect of the world, between the
world and you, God's word teacheth it to be a testimonial of God's
truth, of his providence, of his power, of his justice, of his
wisdom, of his anger against sin, of his goodness, of his
judgment, of your faith and religion, so that by it you are to the
world a witness of God, one of his testes, that he is true, he
ruleth all things, he is just, wise, and at length will judge the
world, and cast the wicked into perdition; but the godly he will
take and receive into his eternal habitation. I know you judge of
things after faith's fetch, and the effects or ends of things, and
so you see an eternal weight of glory, which this cross shall
bring unto you, while ye look not on things which are seen, but on
the things which are not seen. Let the worldlings weigh things and
look upon the affairs of men with their worldly and corporal eyes,
as did many in subscription of the king's last will; and therefore
they did that, for the which they beshrewed themselves: but let us
look on things with other manner of eyes, as, God be praised, you
did, in not doing that which you were desired, and driven at to
have done. You then beheld things not as a man, but as a man of
God; and so you do now in religion, at the least hitherto you have
done: and that you might do so still, I humbly beseech and pray
you, say with David, Mine eyes fail for thy word-saying; when wilt
thou comfort me? Though you be as uter in fumo, that is, like a
bottle in the smoke, (for I hear you want health,) yet, do not
forget the statutes of the Lord: but cry out, How many are the
days of thy servant? when wilt thou execute judgment on them that
persecute me? And be certain the Lord will surely come, and not
stay; though he tarry, wait for him; for he is but a while in his
anger, but in his favour is life: weeping may abide at evening,
but joy cometh in the morning. Follow therefore Esay's counsel,
Hide thyself for a very little while, until his indignation pass
over, which is not indignatio indeed, but to our sense; and
therefore in Esay xxvii. God saith of his church and people, that
as he keepeth night and day, so, There is no anger in me, saith
he.

"The mother sometimes beateth her child, but yet her heart melteth
upon it, even in the very beating: and therefore she casteth the
rod into the fire, and colleth the child, giveth it an apple, and
dandleth it most motherly. And, to say the truth, the love of
mothers to their children, is but a trace to train us to behold
the love of God towards us: and therefore saith he, Can a mother
forget the child of her womb? As who should say, No: but if she
should so do, yet will not I forget thee, saith the Lord of hosts.
Ah comfortable saying! I will not forget thee, saith the Lord.
Indeed the children of God think oftentimes that God hath
forgotten them, and therefore they cry, Hide not thy face from me,
&c. Leave me not, O Lord, &c. Whereas in very truth it is not so,
but to their present sense: and therefore David said, I said in my
agony, I was clean cast away from thy face. But was it so? Nay
verily. Read his Psalms, and you shall see. So writeth he also in
other places very often, especially in the person of Christ: as
when he saith, My God, my God, why hast thou forsaken me? He saith
not, Why dost thou forsake me? or, Why wilt thou forsake me? But,
Why hast thou forsaken me? Where indeed God had not left him, but
that it was so to his sense; and that this Psalm telleth us full
well; which Psalm I pray you now and then read, it is the 22nd, 
and thereto join the 31st, and the 116th, with divers others. The
same we read in the prophet Isaiah, chap. xl., where he reproveth
Israel for saying, God had forgotten them; Knowest thou not, saith
he; hast thou not heard, &c.; They that trust in the Lord shall
renew their strength. And in his 54th chapter, Fear not, &c.: for
a little while I have forsaken thee, but with great compassion
will I gather thee. For a moment in mine anger I hid my face from
thee, for a little season: but in everlasting mercy have I had
compassion on thee, saith the Lord thy Redeemer. For this is unto
me as the waters of Noah: for as I have sworn that the waters of
Noah should no more go over the earth, so have I sworn that I
would not be angry with thee nor rebuke thee. For the mountains
shall remove, and hills shall fall down; but  my mercy shall not
depart from thee, neither shall the covenant of my peace fall
away, saith the Lord that hath compassion on thee.

"But the Scriptures are full of such sweet places to them that
will bear the wrath of the Lord, and wait for his health and help.
As of all temptations this is the greatest, that God hath
forgotten, or will not help us through the pikes, as they say: so
of all services of God, this liketh him the best, to hope
assuredly on him, and for his help always, which is a helper in
tribulations, and doth more gloriously show his power by such as
be weak, and feel themselves so. For the weaker we are, the more
strong we are in him. Thus the eyes of the Lord be on them that
tremble and fear. He will accomplish their desire, he is with them
in their trouble, he will deliver them. Before they cry, he
heareth them; as all the Scriptures teach us. To the reading
whereof, and hearty prayer, I heartily commend you, beseeching
Almighty God, that of his eternal mercy he would make perfect the
good he hath begun in you, and strengthen you to the end; that you
might have no less hope, but much more of his help to your comfort
now against your enemies, than already he hath given you against
N., for not subscribing to the king's will.

"Be certain, be certain, good Master Hales! that all the hairs of
your head your dear Father hath numbered, so that one of them
shall not perish: your name is written in the book of life.
Therefore upon God cast all your care, which will comfort you with
his eternal consolations, and make you able to go through the
fire, (if need he,) which is nothing to be compared to the fire
wherein our enemies shall fall and lie for ever, from the which
the Lord deliver us, though it be through temporal fire; which
must be construed according to the end and profit that cometh
after it: so shall it then not much fear us to suffer it for our
Master Christ's cause, the which the Lord grant us for his mercy's
sake: Amen.

"From the King's Bench.

"Your humble JOHN BRADFORD."

To my very friend in the Lord, Dr. Hill, physician.

"The God of mercy and Father of all comfort, at this present and
for ever, ingraft in your heart the sense of his mercy in Christ,
and the continuance of his consolation, which cannot but enable
you to carry with joy whatsoever cross he shall lay upon you:
Amen.

"Hitherto I could have no such liberty as to write unto you, as I
think you know: but now, in that through God's providence I have
no such restraint, I cannot but something write, as well to purge
me of the suspicion of unthankfulness towards you, as also to
signify my carefulness for you in these perilous days; lest you
should wax cold in God's cause, (which God forbid,) or suffer the
light of the Lord, once kindled in your heart, to he quenched, and
so become as you were before, after the example of the world, and
of many others, which would have been accounted otherwise in our
days, and yet still beguile themselves, still would be so
accounted: although by their outward life they declare the
contrary, in that they think it enough to keep the heart pure,
notwithstanding that the outward man doth curry favour.

"In which doings, as they deny God to be jealous, and therefore
requiring the whole man, as well body as soul, being both create
as to immortality and society with him, so redeemed by the blood
of Jesus Christ, and now sanctified by the Holy Spirit to be the
temple of God, and member of his Son: as (I say) by their parting
stake to give God the heart, and the world the body, they deny God
to be jealous, (for else they would give him both, as the wife
would do to her husband whether he be jealous or no, if she be
honest,) so they play the dissemblers with the church of God by
their fact, offending the godly, whom either they provoke to fall
with them, or make more careless and conscienceless if they be
fallen, and occasioning the wicked and obstinate to triumph
against God, and the more vehemently to prosecute their malice
against such as will not defile themselves in body or soul with
the Romish rags now received amongst us. Because of this, -- I
mean, lest you, my dear master and brother in the Lord, should do
as many of our gospellers do for fear of man, whose breath is in
his nostrils, and hath power but of the body, not fearing the
Lord, which hath power both of soul and body, and that not only
temporally, but also eternally,-- I could not but write something
unto you, as well because duty deserveth it, (for many benefits I
have received of God by your hands, for the which He reward you,
for I cannot,) as also because charity and love compelleth me; not
that I think you have any need, (for as I may rather learn of you,
so I doubt not but you have hitherto kept yourself upright from
halting,) but that I might both quiet my conscience, calling upon
me hereabout, ar.d signify unto you by something, my carefulness
for your soul, as painfully and often you have done for my body.

"Therefore I pray you call to mind, that there be but two masters,
two kinds of people, two ways, and two mansion-places. The masters
be Christ and Satan, the people be servitors to either of these,
the ways be strait and wide, the mansions be heaven and hell.
Again, consider that this world is the place of trial of God's
people, and the devil's servants: for as the one will follow his 
master whatsoever cometh of it, so will the other. For a time it
is hard to discern who pertaineth to God, and who to the devil: as
in the calm and peace, who is a good shipman and warrior, and who
is not. But as when the storm ariseth the expert mariner is known,
and as in war the good soldier is seen, so in affliction and the
cross, easily God's children are known from Satan's servants. For
then, as the good servant will follow his master, so will the
godly follow their Captain, come what will come: whereas the
wicked and hypocrites will bid adieu, and desire less of Christ's
acquaintance. For which cause the cross is called a probation and
trial, because it trieth who will go with God, and who will
forsake him. And now in England we see how small a company Christ
hath in comparison of Satan's soldiers. Let no man deceive
himself; for he that gathereth not with Christ, scattereth abroad.
No man can serve two masters; the Lord abhorreth double hearts;
the lukewarm (that is, such as are both hot and cold) he spitteth
out of his mouth. None that halt on both knees doth God take for
his servants. The way of Christ is the strait way; and so strait,
that as a few find it, and few walk in it, so no man can halt in
it, but must needs go upright: for as the straitness will suffer
no reeling to this side or that side, so, if any man halt, he is
like to fall off the bridge into the pit of eternal perdition.

"Strive therefore, good Master Doctor, now you have found it, to
enter into it: and if you should be called or pulled back, look
not on this side or that side, or behind you, as Lot's wife did,
but straight forwards on the end which is set before you (though
it be to come) as even now present: like as you do and will your
patients to do in purgations, and other your ministrations, to
consider the effect that will ensue, where-through the bitterness
and loathsomeness of the purgation is so overcome, and the
painfulness in abiding the working of that is ministered is so
eased, that it maketh the patient willingly and joyfully to
receive that [which] is to be received, although it be never so
unpleasant: so (I say) set before you the end of this strait way;
and then doubtless, as St. Paul saith, it shall bring with it an
eternal weight of glory, whilst we look not on the thing which is
seen, for that is temporal, but on the thing which is not seen,
which is eternal. So doth the husbandman, in ploughing and
tilling, set before him the harvest-time; so doth the fisher
consider the draught of his net, rather than the casting-in; so
doth the merchant the return of his merchandise; and so should we
in these stormy days set before us not the loss of our goods,
liberty, and very life -- but the reaping time, the coming of our
Saviour Christ to judgment; the fire that shall burn the wicked
and disobedient to God's gospel; the blast of the trump; the
exceeding glory prepared for us in heaven eternally, such as the
eye hath not seen, the ear hath not heard, nor the heart of man
can conceive. The more we lose here, the greater joy shall we have
there: the more we suffer, the greater triumph. For corruptible
dross, we shall find incorruptible treasures; for gold, glory; for
silver, solace without end; for riches, robes royal; for earthly
houses, eternal palaces; mirth without measure, pleasure without
pain, felicity endless; in short, we shall have God the Father,
the Son, and the Holy Ghost.

"O happy place! O that this day would come, then shall the end of
the wicked be lamentable; then shall they receive the just reward
of God's vengeance; then shall they cry, Woe, woe! that ever they
did as they have done. Read Wisd. ii. iii. iv. v.: read Matt.
xxv.: read 1 Cor. xv.; 2 Cor. v.: and by faith (which God increase
in us) consider the thing there set forth. And for your comfort,
read Heb. xi., to see what faith hath done, always considering the
way to heaven to be by many tribulations, and that all they which
will live godly in Christ Jesus, must suffer persecution. You know
this is our alphabet: He that will be my disciple, saith Christ,
must deny himself, and take up his cross, and follow me.-- Not
this bishop, not that doctor; not this emperor, nor that king, but
me, saith Christ: For he that loveth father, mother, wife,
children, or very life, better than me, is not worthy of me.
Remember that the same Lord saith, He that will save his life
shall lose it. Comfort yourself with this, that as the devils had
no power over the porkets, or over Job's goods, without God's
leave; so shall they have none over you. Remember also, that all
the hairs of your head are numbered with God. The devil may make
one believe he will drown him, as the sea in his surges
threateneth to the land: but as the Lord hath appointed bounds for
the one, over the which he cannot pass, so hath He done for the
other.

"On God therefore cast your care; love him, serve him after his
word, fear him, trust in him, hope at his hand for all help, and
always pray, looking for the cross; and whensoever it cometh, be
assured, the Lord, as he is faithful, so he will never tempt you
further than he will make you able to bear, but in the midst of
the temptation will make such an evasion, as shall be most to his
glory and your eternal comfort. God, for his mercy in Christ, with
his Holy Spirit endue you, comfort you, under the wings of his
mercy shadow you, and as his dear child guide you for evermore. To
whose merciful tuition, as I do with my hearty prayer commit you;
so I doubt not but you pray for me, and so I beseech you to do
still. My brother P. telleth me, you would have the last part of
St. Jerome's works, to have the use thereof for a fortnight. I
cannot for these three days well forbear it, but yet on Thursday
next I will send it you, if God let me not; and use me, and that I
have, as your own. The Lord for his mercy in Christ direct our
ways to his glory.

"Out of prison, by yours to command.

JOHN BRADFORD."

To Mistress M. H., a godly gentlewoman, comforting her in that
common heaviness and godly sorrow, which the feeling and sense of
sin worketh in God's children.

"I humbly and heartily pray the everlasting God and Father of
mercy, to bless and keep your heart and mind in the knowledge and
love of his truth, and of his Christ, through the inspiration and
working of his Holy Spirit: Amen.

"Although I have no doubt, but that you prosper and go forward
daily in the way of godliness, more and more drawing towards
perfection, and have no need of any thing that I can write; yet,
because my desire is that you might be more fervent, and persevere
to the end, I could not but write something unto you, beseeching
you both often and diligently to call unto your mind, as a mean to
stir you hereunto, yea, as a thing which God most straitly
requireth you to believe, that you are beloved of God, and that he
is your dear Father, in, through, and for, Christ and his death's 
sake. This love and tender kindness of God towards us in Christ is
abundantly herein declared, in that he hath, to the godly work of
creation of this world, made us after his image; redeemed us being
lost; called us into his church; sealed us with his mark and sign
manual of baptism; kept and conserved us all the days of our life;
fed, nourished, defended, and most fatherly chastised us; and now
hath kindled in our hearts the sparkles of his fear, faith, love,
and knowledge of his Christ and truth: and therefore we lament,
because we lament no more our unthankfulness, our frailness, our
diffidence and wavering in things wherein we should be most
certain.

"All these things we should use as means to confirm our faith of
this, that God is our God and Father, and to assure us that he
loveth us as our Father in Christ: to this end, I say, we should
use the things before touched, especially in that, of all things,
God requireth this faith and fatherly persuasion of his fatherly
goodness, as his chiefest service. For before he ask any thing of
us, he saith, I am the Lord thy God: giving himself, and then all
he hath, to us, to be our own. And this he doth in respect of
himself, of his own mercy and truth, and not in respect of us, for
then were grace no grace. In consideration whereof, when he saith,
Thou shalt have none other gods but me, Thou shalt love me with
all thy heart, &c., though of duty we are bound to accomplish all
that he requireth, and are culpable and guilty if we do not the
same, yet he requireth not these things further of us, than to
make us more in love, and more certain of this his covenant, that
he is our Lord and God. In certainty whereof, as he hath given
this whole world to serve to our need and commodity; so hath he
given his Son Christ Jesus, and (in Christ) himself to be a pledge
and gage, whereof the Holy Ghost doth now and then give us some
taste and sweet smell, to our eternal joy.

"Therefore (as I said) because God is our Father in Christ, and
requireth of you straitly to believe it, give yourself to
obedience; although ye do it not with such feeling as you desire.
First must faith go before, and then feeling will follow. If our
imperfection, frailty, and many evils, should be occasions whereby
Satan would have us to doubt; as much as we can, let us abhor that
suggestion, as of all others most pernicious: for so indeed it is.
For when we stand in a doubt, whether God be our Father, we cannot
be thankful to God; we cannot heartily pray or think any thing we
do acceptable to God; we cannot love our neighbours, and give over
ourselves to care for them, and do for them as we should do, and
therefore Satan is most subtle hereabout, knowing full well that
if we doubt of God's eternal mercies towards us through Christ, we
cannot please God, or do any thing as we should do to man.
Continually casteth he into our memories our imperfection,
frailty, falls, and offences, that we should doubt of God's mercy
and favour towards us.

"Therefore, my good sister, we must not be sluggish herein, but as
Satan laboureth to loosen our faith, so must we labour to fasten
it by thinking on the promises and covenant of God in Christ's
blood; namely, that God is our God with all that ever he hath:
which covenant dependeth and hangeth upon God's own goodness,
mercy, and truth only; and not on our obedience or worthiness on
any point; for then should we never be certain. Indeed God
requireth of us obedience and worthiness, but not that thereby we
might be his children, and he our Father: but because he is our
Fathe and we his children through his own goodness in Christ,
therefore requireth he faith and obedience. Now if we want this
obedience and worthiness which he requireth, should we doubt
whether he be our Father? Nay, that were to make our obedience and
worthiness the cause, and so to put Christ out of place, for whose
sake God is our Father: but rather because he is our Father, and
we feel ourselves to want such things as he requireth, we should
be stirred up to a shamefacedness and blushing, because we are not
as we should be: and thereupon should we take occasion to go to
our Father in prayer on this manner:

"'Dear Father, thou, of thine own mercy in Jesus Christ, hast
chosen me to be thy child, and therefore thou wouldest I should be
brought into thy church and faithful company of thy children;
wherein thou hast kept me hitherto; thy name therefore be praised.
Now I see myself to want faith, hope, love, &c., which thy
children have and thou requirest of me, where-through the devil
would have me to doubt, yea, utterly to despair of thy fatherly
goodness, favour, and mercy. Therefore I come to thee as to my
merciful Father, through thy dear Son Jesus Christ, and pray thee
to help me, good Lord: help me, and give me faith, hope, love,
&c., and grant that thy Holy Spirit may be with me for ever, and
more and more to assure me that thou art my Father; that this
merciful covenant that thou madest with me in respect of thy grace
in Christ and for Christ, and not in respect of any my worthiness,
is always true to me,' &c.

"On this sort, I say, you must pray and use your cogitations, when
Satan would have you to doubt of salvation. He doth all he can to
prevail herein. Do you all you can to prevail herein against him.
Though you feel not as you would, yet doubt not, but hope beyond
all hope, as Abraham did: for faith always (I said) goeth before
feeling. As certain as God is almighty; as certain as God is
merciful; as certain as God is true; as certain as Jesus Christ
was crucified, is risen, and sitteth on the right hand of the
Father; as certain as this is God's commandment, I am the Lord thy
God, &c., so certain ought you to be that God is your Father. As
you are bound to have no other gods but him, so are ye no less
bound to believe that God is your God. What profit should it be to
you to believe this to be true, I am the Lord thy God, to others,
if you should not believe that this is true to yourself? The devil
believeth on this sort. And whatsoever it be that would move you
to doubt of this -- whether God be your God through Christ -- that
same cometh undoubtedly of the devil. Wherefore did he make you,
but because he loved you? Might not he have made you blind, deaf,
lame, frantic, &c.? might not be have made you a Jew, a Turk, a
papist, &c.? And why hath he not done so? Verily because he loved
you. And why did he love you? What was there in you to move him to
love you? Surely nothing moved him to love you, and therefore to
make you, and so hitherto to keep you, but his own goodness in
Christ. Now then, in that his goodness in Christ still remaineth
as much as it was -- that is, even as great as himself, for it
cannot be lessened -- how should it be but that he is your God and
Father? Believe this, believe this, my good sister, for God is no
changeling. Them whom he loveth, he loveth to the end.

"Cast therefore yourself wholly upon him, and think without all
wavering that you are God's child, that you are a citizen of
heaven, that you are the daughter of God, the temple of the Holy
Ghost, &c. If hereof you be assured as you ought to be, then shall
your conscience be quieted; then shall you lament more and more
that you want many things which God loveth; then shall you labour
to be holy in soul and body; then shall you go about that God's
glory may shine in you, in all your words and works; then shall
you not be afraid what man can do unto you; then shall you have
wisdom to answer your adversaries, as shall serve to their shame,
and your comfort; then shall you be certain that no man can touch
one hair of your head further than shall please your good Father,
to your everlasting joy; then shall you be most certain, that God
as your good Father will be more careful for your children, and
make better provision for them, if all you have were gone, than
you can; then shall you (being assured, I say, of God's favour
towards you) give over yourself wholly to help and care for others
that be in need; then shall you contemn this life, and desire to
be at home with your good and sweet Father; then shall you labour
to mortify all things that would spot either soul or body. All
these things spring out of this certain persuasion and faith, that
God is our Father, and we are his children by Christ Jesus. All
things should help our faith herein; but Satan goeth about in all
things to hinder us.

"Therefore let us use earnest and hearty prayer; let us often
remember this covenant -- I am the Lord thy God; let us look upon
Christ and his precious blood shed for the obsignation and
confirmation of his covenant; let us remember all the free
promises of the gospel; let us set before us God's benefits
generally in making this world, in ruling it, in governing it, in
calling and keeping his church, &c. Let us set before us God's
benefits particularly -- how he hath made his creatures after his
image; how he made us of perfect limbs, form, beauty, memory, &c.;
how he hath made us Christians, and given us a right judgment in
his religion; how he hath, ever since we were born, blessed, kept,
nourished, and defended us; how he hath often beaten, chastised,
and fatherly corrected us; how he hath spared us, and doth now
spare us, giving us time, space, place, grace. This if you do, and
use earnest prayer, and so flee from all things which might wound
your conscience, giving yourself to diligence in your vocation,
you shall find at the length (which God grant to me with you) a
sure certainty of salvation, without all such doubt as may trouble
the peace of conscience, to your eternal joy and comfort. Amen,
Amen.

"Yours to use in Christ.

J. BRADFORD."

Another letter full of godly comfort, written to the same person.

"The good Spirit of God which guideth his children, be with you,
my good sister in the Lord, for ever. Amen.

"Although, as I to you, so you unto me in prison are unknown, yet
to him whom we desire to please, we are not only in persons, but
also in hearts, known and thoroughly seen: and therefore as for
his sake you would, by that you sent, of me be perceived how that
in God you bear to me a good will; so that I to you might be seen
in God to bear you the like, I send to you these few words in
writing, wishing that in all your doings and speech, yea, even in
your very thoughts, you would labour to feel that they are all
present and open before the sight of God, be they good or bad.
This cogitation often had in mind, and prayer made to God for the
working of his Spirit, thereby, as a mean, you shall at the length
feel more comfort and commodity, than any man can know, but such
as be exercised therein. Howbeit this is to be added, that in
thinking yourself, and all that you have and do, to be in the
sight of God; this (I say) is to be added, that you think his
sight is the sight not only of a Lord, but rather of a Father,
which tendereth more your infirmities, than you can tender the
infirmities of any your children. Yea, when in yourself you see a
motherly affection to your little one that is weak, let the same
be unto you a trace to train you to see the unspeakable kind
affection of God your Father towards you.

"And therefore upon the consideration of your infirmities and
natural evils, which continually cleave unto us, take occasion to
go to God as your Father through Christ: and before his merciful
heart lay open your infirmities and evils, with desire of pardon
and help after his good will and pleasure: but in his time, and
not when you will; and by what means he will, not by that way you
would; in the mean season hang on hope of his fatherly goodness,
and surely you shall never be ashamed. For if a woman that is
natural, cannot finally forget the child of her womb, be sure God,
which is a Father supernatural, cannot, nor will not, forget you.
Yea, if a woman could be so forgetful, yet God himself saith, he
will not be so.

"This opinion, yea, rather certain persuasion, of God your Father
through Christ, see that you cherish; and by all means, as well by
diligent consideration of his benefits, as of his loving
corrections, whether they be inward or outward, see that you
nourish; knowing for certain, that as the devil goeth about
nothing so much as to bring you in a doubt whether ye be God's
child or no; so whatsoever shall move you to admit that
dubitation, be assured the same to come from the devil. If you
feel in yourself not only the want of good things, but also plenty
of evil, do not therefore doubt whether you be God's child in
Christ, or no. For if for your goodness' or illness' sake, which
you feel or feel not, ye should believe or doubt, then should you
make Christ Jesus, for whose sake only God is your Father, either
nothing, or else but half Christ. But rather take occasion of your
wants in good, and of your plenty in evil, to go to God as your
Father, and to pray to him, that inasmuch as he commandeth you to
believe that he is your God and Father, so he would give you his
good Spirit, that you might feel the same, and live as his child,
to his glory; and cease not upon such prayers to look for comfort
in God's good time, still hoping the best, and rejecting all
dubitation, and so all evil works, words, and cogitations, as the
Lord shall enable you by his good Spirit and grace, which I
beseech him to give unto you, my good sister, for ever. And
further I pray you, that as he hath made you to be a helper unto
your husband, so you would endeavour yourself therein to show the
same as well in soul as body; and beg grace of God, that your
endeavours may be effectual to both your comforts in Christ. Amen.

"JOHN BRADFORD."

To my well-beloved in the Lord, W. P.

"Grace and peace from God the Father, through our Lord Jesus
Christ. Amen.

"Dear brother, God most justly hath cast me down into a dungeon,
but much better than I deserve; wherein I see no man but my
keeper, nor can see any except they come to me. Something in the
earth my lodging is, which is an example and memorial of my
earthly affections, (which God I trust will mortify,) and of my
sepulchre, whereunto I trust my Lord God will bring me in peace in
his good time. In the mean season he give me patience, lively
hope, and his good Spirit. I pray you pray for me; for the prayer
of the godly, if it be fervent, worketh much with God. I thank God
my common disease doth less trouble me than when I was abroad,
which doth teach me the merciful providence of God towards me. Use
true and hearty prayer, and you shall perceive God at length will
declare himself to see, where now many think he sleepeth.

"Out of the Tower, by the Lord's prisoner.

JOHN BRADFORD."

A letter which he wrote to a faithful woman in her heaviness and
trouble: most comfortable for all those to read that are afflicted
and broken-hearted for their sins.

"God our good Father, for his mercy's sake in Christ, with his
eternal consolation so comfort you, as I desire to be comforted of
him in my most need: yea, he will comfort you, my dear sister;
only cast your care upon him, and he never can nor will forsake
you; for his calling and gifts be such, that he can never repent
him of them. Whom he loveth, he loveth to the end: none of his
chosen can perish; of which number I know you are, my dearly
beloved sister: God increase the faith thereof daily more and more
in you! he give unto you to hang wholly on him, and on his
providence and protection! For whoso dwelleth under that secret
thing, and help of the Lord, he shall be cock-sure for evermore.
He that dwelleth, I say; for if we be flitters and not dwellers,
as was Lot a flitter from Segor, where God promised him
protection, if he had dwelled there still; we shall remove to our
loss, as he did into the mountains.

"Dwell therefore, that is, trust, and that finally unto the end,
in the Lord, my dear sister, and you shall be as Mount Sion. As
mountains compass Jerusalem, so doth the Lord all his people. How
then can he forget you, which are as the apple of his eye, for his
dear Son's sake? Ah! dear heart, that I were now but one half hour
with you, to be a Simon to help carry your cross with you. God
send you some good Simon to be with you and help you.

"You complain in your letters of the blindness of your mind, and
the troubles you feel. My dearly beloved God make you thankful for
that which God hath given unto you; he open your eyes to see what
and how great benefits you have received, that you may be less
covetous, or rather impatient, for so (I fear me) it should be
called, and more thankful. Have you not received at his hands
sight to see your blindness, and thereto a desirous and seeking
heart to see where he lieth in the mid-day, as his dear spouse
speaketh of herself in the Canticles? Oh, Joyce! my good Joyce!
what a gift is this! Many have some sight, but none this sobbing
and sighing, none this seeking which you have, I know, but such as
he hath married unto him in his mercies. You are not content to
kiss his feet with the Magdalene, but you would be kissed even
with the kiss of his mouth. You would see his face with Moses,
forgetting how he biddeth us seek his face, yea, and that for
ever, which signifieth no such sight, as you desire to be in this
present life, which would see God now face to face; whereas he
cannot be seen, but covered under something; yea, sometimes in
that which is (as you would say) clean contrary to God; as to see
his mercy in his anger. In bringing us to hell, faith seeth him to
bring us to heaven: in darkness it beholdeth brightness: in hiding
his face from us, it beholdeth his merry countenance. How did Job
see God, but as (you would say) under Satan's cloak? for who cast
the fire from heaven upon his goods, who overthrew his house, and
stirred up men to take away his cattle, but Satan? and yet Job
pierced through all these, and saw God's work, saying, The Lord
hath given, the Lord hath taken away, &c.

"In reading of the Psalms, how often do you see that David in the
shadow of death saw God's sweet love! And so, my dearly beloved, I
see that you, in your darkness and dimness, by faith do see
charity and brightness; by faith, I say, because faith is of
things absent, of things hoped for, of things which I appeal to
your conscience, whether you desire not. And can you desire any
thing which you know not? And is there of heavenly things any
other true knowledge than by faith?

"Therefore, my dear heart, be thankful; for (before God I write
it) you have great cause. Ah! my Joyce, how happy is the state
wherein you are! Verily you are even in the blessed state of God's
children, for they mourn; and do not you so? And that not for
worldly weal, but for spiritual riches, faith, hope, charity, &c.
Do you not hunger and thirst for righteousness? And I pray you,
saith not Christ, who cannot lie, that happy are such? How should
God wipe away the tears from your eyes in heaven, if now on earth
ye shed no tears? how could heaven be a place of rest, if on earth
you'd find it? how could ye desire to be at home, if in your
journey you found no grief? how could ye so often call upon God,
and talk with him, as I know you do, if your enemy should sleep
all day long? how should you elsewhere be made like unto Christ, I
mean in joy, if in sorrow you sobbed not with him? If you will 
have joy and felicity, you must first needs feel sorrow and
misery: if you will go to heaven, you must sail by hell: if you
will embrace Christ in his robes, you must not think scorn of him
in his rags: if you will sit at Christ's table in his kingdom, you
must first abide with him in his temptations: if you will drink of
his cup of glory, forsake not his cup of ignominy.

"Can the head Corner-stone be rejected, and the other more base
stones in God's building be in this world set by? You are one of
his lively stones -- be content therefore to be hewn and snagged
at, that you might be made more meet to be joined to your fellows
which suffer with you Satan's snatches, the world's wounds,
contempt of conscience, and frets of the flesh, where-through they
are enforced to cry, Oh wretches that we are! who shall deliver
us? You are of God's corn, fear not therefore the flail, the fan,
millstone, nor oven. You are one of Christ's lambs, look therefore
to be fleeced, haled at, and even slain.

"If you were a market-sheep, you should go in more fat and grassy
pasture; if you were for the fair, you should be stall-fed, and
want no weal: but, because you are for God's own occupying,
therefore you must pasture on the bare common, abiding the storms
and tempests that will fall. Happy, and twice happy are you, my
dear sister, that God now haleth you whither you would not, that
you might come whither you would. Suffer a little, and be still.
Let Satan rage against you; let the world cry out; let your
conscience accuse you; let the law load you and press you down;
yet shall they not prevail, for Christ is Emmanuel, that is, God
with us. If God be with us, who can be against us? The Lord is
with you; your Father cannot forget you; your Spouse loveth you.
If the waves and surges arise, cry with Peter, Lord, I perish; and
he will put out his hand and help you. Cast out your anchor of
hope, and it will not cease, for all the stormy surges, till it
take hold on the rock of God's truth and mercy.

"Think not that he which hath given you so many things corporally,
as inductions of spiritual and heavenly mercies, (and that,
without your deserts or desire,) can deny you any spiritual
comfort, desiring it. For if he give to desire, he will give you
to have and enjoy the thing desired. The desire to have, and the
going about to ask, ought to certify your conscience, that they be
his earnest of the thing which, you asking, he will give you; yea,
before you ask, and whilst you are about to ask, he will grant the
same, as Isaiah saith, to his glory, and your eternal consolation.
He that spared not his own Son for you, will not nor cannot think
any thing too good for you, my heartily beloved.

"If he had not chosen you, (as most certainly he hath,) he would
not have so called you; he would never have justified you; he
would never have so glorified you with his gracious gifts, which I
know, praised be his name therefore; he would never have so
exercised your faith with temptations, as he hath done and doth;
if, I say, he had not chosen you. If he hath chosen you, (as
doubtless, dear heart, he hath done in Christ, for in you I have
seen his earnest, and before me and to me you could not deny it, I
know both and when,) if, I say, he have chosen you, then neither
can you nor shall you ever perish. For if you fail, he putteth
under his hand; you shall not lie still; so careful is Christ your
keeper over you. Never was mother so mindful over her child, as he
is over you. And hath not he always been so?

"Speak, woman, when did he finally forget you? And will he now,
trow you, in your utmost need, do otherwise, you calling upon him,
and desiring to please him? Ah, my Joyce! think you God to be
mutable? is he a changeling? doth not he love to the end them whom
he loveth? are not his gifts and calling such, that he cannot
repent him of them? For else were he no God. If you should perish,
then wanted he power; for I am certain his will towards you is not
to be doubted of. Hath not the Spirit, which is the Spirit of
truth, told you so? and will you now hearken with Eve to the lying
spirit, which would have you not to despair, (no, he goeth more
craftily to work; howbeit to that end, if you should give ear unto
it, which God forbid,) but to doubt, and stand in a mammering; and
so should you never truly love God, but serve him of a servile
fear, lest he should cast you off for your unworthiness and
unthankfulness; as though your thankfulness or worthiness were any
cause with God, why he hath chosen you, or will finally keep you.

"Ah! mine own dear heart, Christ only, Christ only, and his mercy
and truth. In him is the cause of your election. This Christ, this
mercy, this truth of God, remaineth for ever, is certain for ever,
and so is your election certain for ever, for ever, I say, for
ever. If an angel from heaven should tell you contrary, accursed
be he. Your thankfulness and worthiness are fruits and effects of
your election; they are no causes. These fruits and effects shall
be so much more fruitful and effectual, by how much you waver not.

"Therefore, my dearly beloved, arise; and remember from whence you
are fallen. You have a Shepherd which never slumbereth nor
sleepeth; no man nor devil can pull you out of his hands; night
and day he commandeth his angels to keep you.

Have you forgotten what I read to you out of the Psalm, The Lord
is my shepherd, I can want nothing? Do you not know that God
sparred Noah in the ark on the outside, so that he could not get
out? So hath he done to you, my good sister; so hath he done to
you. Ten thousand shall fall on your right hand, and twenty
thousand on your left hand; yet no evil shall touch you. Say
boldly therefore, Many a time from my youth up have they fought
against me; but they have not prevailed; no, nor ever shall
prevail, for the Lord is round about his people. And who are the
people of God, but such as hope in him? Happy are they that hope
in the Lord, and you are one of those, my dear heart; for I am
assured you have hoped in the Lord; I have your words to show most
manifestly, and I know they were written unfeignedly: I need not
to say, that even before God you have simply confessed to me, and
that oftentimes, no less. And if once you had this hope, as you
doubtless had it, though now you feel it not, yet shall you feel
it again: for the anger of the Lord lasteth but a moment, but his
mercy lasteth for ever. Tell me, my dear heart, who hath so
weakened you? Surely not a persuasion which came from him that
called you: for why should you waver? Why should you waver and be
so heavy hearted? Whom look you on? On yourself? on your
worthiness, on your thankfulness? on that which God requireth of
you, as faith, hope, love, fear, joy, &c.? Then can you not but
waver indeed: for what have you as God requireth? Believe you,
hope you, love you, &c., as much as you should do? No, no; nor
ever can in this life. Ah! my dearly beloved, have you so soon
forgotten that, which ever should be had in memory? namely, that
when you would and should be certain and quiet in conscience, then
should your faith burst throughout all things not only that you
have in you, or else are in heaven, earth, or hell, until it come
to Christ crucified, and the eternal sweet mercies and goodness of
God in Christ. Here, here is the resting-place, here is your
Spouse's bed; creep into it, and in your arms of faith embrace
him; bewail your weakness, unworthiness, your diffidence, &c., and
you shall see he will turn to you. What said I? you shall see.
Nay, I should have said, you shall feel he will turn to you. You
know that Moses, when he went to the mount to talk with God, he
entered into a dark cloud, and Elias had his face covered when God
passed by. Both these dear friends of God heard God, but they saw
him not; but you would be preferred before them. See now, my dear
heart, how covetous you are. Ah! be thankful, be thankful. But,
God be praised, your covetousness is Moses' covetousness.

Well, with him you shall be satisfied. But when? Forsooth when he
shall appear. Here is not the time of seeing, but as it were in a
glass. Isaac was deceived, because he was not content with hearing
only.

"Therefore, to make an end of these many words, wherewith I fear
me I do but trouble you from better exercises; inasmuch as you are
indeed the child of God, elect in Christ before the beginning of
all times; inasmuch as you are given to the custody of Christ, as
one of God's most precious jewels; inasmuch as Christ is faithful,
and hitherto hath all power, so that you shall never perish, no,
one hair of your head shall not be lost; I beseech you, I pray 
you, I desire you; I crave at your hands with all my very heart; I
ask of you with hand, pen, tongue, and mind; in Christ, through
Christ, for Christ; for his name, blood, mercies, power, and
truth's sake, my most entirely beloved sister, that you admit no
doubting of God's final mercies towards you, howsoever you feel
yourself; but to complain to God, and crave of him, as of your
tender and dear Father, all things; and, in that time which shall
be most opportune, you shall find and feel far above that your
heart or the heart of any creature can conceive, to your eternal
joy. Amen, Amen, Amen.

"The good Spirit of God always keep us as his dear children; he
comfort you, as I desire to be comforted, my dearly beloved, for
evermore: Amen.

"I break up thus abruptly, because our common prayer-time calleth
me. The peace of Christ dwell in both our hearts for ever: Amen.

"As for the report of W. Po., if it be as you hear, you must
prepare to bear it. It is written on heaven's door,  'Do well, and
hear evil.' Be content therefore to hear whatsoever the enemy
shall imagine to blot you withal. God's Holy Spirit always comfort
and keep you: Amen, Amen.

"This eighth of August, by him that in the Lord desireth to you as
well and as much felicity, as to his own heart.

"JOHN BRADFORD."

Here followeth another letter of his, written to the good Lady
Vane, wherein he resolveth certain questions which she demanded.
This Lady Vane was a special nurse, and a great supporter (to her
power) of the godly saints, which were imprisoned in Queen Mary's
time: unto whom divers letters I have both of Masters Philpot,
Careless, Trahern, Thomas Rose, and of others more; wherein they
render unto her most grateful thanks for her exceeding goodness
extended towards them, with their singular commendation and
testimony, also, of her Christian zeal towards God's afflicted
prisoners, and to the verity of his gospel. She departed of late
at Holborn, Anno 1568, whose end was more like a sleep than any
death; so quietly and meekly she deceased and parted hence in the
Lord.

Amongst others who wrote unto her, Master Bradford also sent these
letters to the said lady; the tenor whereof here followeth.

To my good Lady Vane.

"The true sense and sweet feeling of God's eternal mercies in
Christ Jesus be ever more and more lively wrought in your heart by
the Holy Ghost. Amen.

"I most heartily thank you, good madam, for your comfortable
letters; and whereas you would be advertised what were best to be
done on your behalf, concerning your three questions; the truth
is, that the questions are never well seen, nor answered, until
the thing whereof they arise be well considered; I mean, until it
be seen how great an evil the thing is. If it be once indeed in
your heart perceived, upon probable and pithy places gathered out
of God's book, that there was never thing upon the earth so great
and so much an adversary to God's true service, to Christ's death,
passion, priesthood, sacrifice, and kingdom, to the ministry of
God's word and sacraments, to the church of God, to repentance,
faith, and all true godliness of life, as that is whereof the
questions arise, (as most assuredly it is indeed,) then cannot a
Christian heart but so much the more abhor it, and all things that
in any point might seem to allow it, or any thing pertaining to
the same, by how much it hath the name of God's service.

"Again, your Ladyship doth know, that as all is to be discommended
and avoided, which is followed or fled from in respect of
ourselves, in respect of avoiding Christ's cross; so the end of
all our doings should be to God-ward, to his glory, to our
neighbours, to edification and good example; whereof none can be
given in allowing any of the three questions by you propounded.
But because this which I write now is brief, and needeth the more
consideration or explication; as I doubt not of the one in you, so
from me, by God's grace, you shall receive the other shortly. For
I have already written a little book of it, which I will send unto
you, in the which you shall have your questions fully answered and
satisfied, and therefore I omit to write any more hereabout
presently; beseeching God, our good Father, to guide you as his
dear child, with his Spirit of wisdom, power, and comfort, unto
eternal life, that you may he strong, and rejoice in him and with
his church, to carry Christ's cross, if he shall so think it need:
which is a thing to be desired, wished, and embraced, if we looked
on things after the judgment of God's word, and tried them by that
touchstone.

"If you be accustomed to think on the brevity, vanity, and misery
of this life, and on the eternity, truth, and felicity of
everlasting life; if you look on things after their ends, and not
after their present appearance only; if you use yourself to set
God's presence, power, and mercy always before your eyes, to see
them, as God by every creature would you should; I doubt not but
you shall find such strength and comfort in the Lord, as you shall
not be shaken with all the power of Satan. God's mercy in Christ
be with you, and his good Spirit guide you for ever. Amen."

Another letter to the Lady Vane.

"As to mine own soul, I wish to your Ladyship grace and mercy from
God, our dear Father in Christ our Lord and Saviour.

"I thank God that something he hath eased you, and mitigated his
fatherly correction in us both: I would to God he had done so much
in the behalf of the grief of the body to you, as he hath done to
me. For as for the soul, I trust you feel that which I pray God
increase in you, I mean, his fatherly love; and grant that I may
with you feel the same in such degree as may please him; I will
not say as you feel, lest I should seem to ask too much at one
time. God doth often much more plentifully visit with the sense of
his mercy them that humble themselves under his mighty hand, and
are sore exercised, (as you long have been,) than others which, to
the face of the world, have a more show and appearance. Therefore
I wish as I do, and that not only for mine own commodity, but also
that I might occasion you to the consideration of the goodness of
God, which I by your letters do well espy; which is indeed the
highway, whereby as God increaseth his gifts, so showeth he more
lively his salvation. I have received God's blessing from you, the
which I have partly distributed unto my three fellow prisoners,
Master Ferrar, Master Taylor, Master Philpot; and the residue I
will bestow upon four poor souls which are imprisoned in the
common gaol for religion also. As for mine own part, if I had
need, I would have served my turn also: but, because I had not,
nor (I thank God) have not, I have been and will be your almoner
in such sort as I have already advertised you. God reward you, and
give you to find it spiritually and corporally. Because otherwise
I cannot talk with you, therefore on this sort, as occasion and 
opportunity will serve, I am ready to show my good will and desire
of your help and furtherance in the Lord to everlasting life,
whereunto God bring us shortly, for his mercy's sake: Amen.

"Good madam, be thankful to God, as I hope you be; be earnest in
prayer; continue in reading and hearing God's word, and if God's
further cross come, as therein God doth serve his providence, (for
else it shall not come unto you,) so be certain the same shall
turn to your eternal joy and comfoIt: Amen.

"JOHN BRADFORD."

To my dear friends and brethren, Royden and Esing, with their
wives and families.

"The comfort of Christ -- felt commonly of his children in their
cross for his sake -- the everlasting God work in both your
hearts, my good brethren, and in the hearts of both your yoke-
fellows; especially of good Mary, my good sister in the Lord:
Amen.

"If I had not something heard of the hazard which you are in for
the gospel's sake, if you continue the profession and confession
thereof, as I trust you do and will do, and that unto the end, God
enabling you, (as he will doubtless for his mercy's sake, if you
hope in him -- for this bindeth him, as David in Christ's person
witnesseth: Our fathers hoped in thee, and thou deliveredst them,
&c.,) yet by conjectures I could not but suppose (though not so
certainly) the time of your suffering and probation to be at hand.
For now is the power of darkness fully come upon this realm most
justly for our sins, and abusing the light lent us of the Lord, to
the setting-forth of ourselves more than God's glory, that as well
we might be brought into the better knowledge of our evils, and so
heartily repent, (which God grant us to do,) as also we might have
more feeling and sense of our sweet Saviour Jesus Christ, by the
humbling and dejecting of us, thereby to make us, as more desirous
of him, so him more sweet and pleasant unto us; the which thing
the good Spirit of God work sensibly in all our hearts, for God's
holy name's sake.

"For this cause I thought it my duty, being now where I have some
liberty to write, (the Lord be praised,) and hearing of you as I
hear; to do that which I should have done, if I had heard nothing
at all; that is, to desire you to be of good cheer and comfort in
the Lord, (although in the world you see cause rather to the
contrary,) and to go on forwards in the way of God whereinto you
are entered, considering that the same cannot but so much more and
more wax strait to the outward man, by how much you draw nearer to
the end of it: even as in the travail of a woman, the nearer she
draweth to her delivery, the more her pains increase; so it goeth
with us in the Lord's way, the nearer we draw to our deliverance
by death to our eternal felicity.

"Example hereof we have, I will not say, in the holy prophets and
apostles of God, which when they were young girded themselves, and
went in manner whither they would, but when they waxed old, they
went girded of others, whither they would not, concerning the
outward man; but rather and most lively in our Saviour Jesus
Christ, whose life and way was much more painful to him towards
the end, than it was at the beginning. And no marvel, for Satan
can something abide a man to begin well, and set forwards; but,
rather than he should go on to the end, he will vomit his gorge,
and cast out floods to overflow him, before he will suffer that to
come to pass.

"Therefore, as we should not be dismayed now at this world, as 
though some strange thing were happened unto us, in that it is but
as it was wont to be to the godly, in that the devil declareth
himself after his old wont, in that we have professed no less but
to forsake the world and the devil as God's very enemies, in that
we learned no less at the first, when we came to God's school,
than to deny ourselves, and take up our cross and follow our
Master, which leadeth us none other way than he himself hath gone
before us: as (I say) we should not be dismayed, so we should with
patience and joy go forwards, if we set before us as present the
time to come, like as the wife in her travail doth the deliverance
of her child, and as the saints of God did, but especially our
Saviour and pattern Jesus Christ; for the apostle saith, He set
before him the joy and glory to come, and therefore contemned the
shame and sorrow of the cross: so if we did, we should find at the
length as they found. For whom would it grieve, which hath a long
journey to go, through a piece of foul way, if he knew that, after
that, the way should be most pleasant, yea, the journey should be
ended, and he at his resting-place most happy? Who will be afraid
or loath to leave a little pelf for a little time, if he knew he
should shortly after receive most plentiful riches? Who will be
unwilling for a little while to forsake his wife, children, or
friends, &c., when he knoweth he shall shortly after be associated
unto them inseparably, even after his own heart's desire? Who will
be sorry to forsake this life, which cannot but be most certain of
eternal life? Who loveth the shadow better than the body? Who can
love this life, but they that regard not the life to come? Who can
desire the dross of this world, but such as be ignorant of the
treasures of the everlasting joy in heaven? I mean, who is afraid
to die, but such as hope not to live eternally? Christ hath
promised pleasures, riches, joy, felicity, and all good things, to
them that for his sake lose any thing, and suffer any sorrow. And
is he not true? How can he but be true? for guile was never found
in his mouth.

"Alas! then, why are we so slack and slow, yea, hard of heart, to
believe him, promising us thus plentifully eternal blissfulness,
and are so ready to believe the world, promising us many things,
and paying us nothing? If we will curry favour now, and halt on
both knees, then it promiseth us peace, quietness, and many other
things else. But how doth it pay this gear? or, if it pay it, with
what quietness of conscience? or, if so, how long, I pray you? Do
not we see before our eyes, men to die shamefully, I mean as
rebels and other malefactors, which refuse to die for God's cause?
What way is so sure a way to heaven, as to suffer in Christ's
cause? If there be any way on horseback to heaven, surely this is
the way. By many troubles, saith the apostle, we must enter into
heaven. All that will live godly in Christ Jesus, must suffer
persecution. For the world cannot love them that are of God; the
devil cannot love his enemies; the world will love none but his
own: but you are Christ's, therefore look for no love here. Should
we look for fire to quench our thirst? And as soon shall God's
true servants find peace and favour in antichrist's regiment.

"Therefore, my dearly beloved, be stout in the Lord, and in the
power of his might. Put on you his armour; stand in the liberty of
Christ which you have learned; rejoice that you may be counted
worthy to suffer any thing for God's cause: to all men this is not
given. Your reward is great in heaven, though in earth ye find
nothing. The journey is almost past; you are almost in the haven.
Hale on apace, I beseech you, and merrily hoist up your sails.
Cast yourselves on Christ, who careth for you. Keep company with
him now still to the the end; he is faithful, and will never leave
you, nor tempt you further than that he will make you able to
bear: yea, in the midst of the temptation he will make an
outscape. Now pray unto him heartily; be thankful of his
indignation; rejoice in hope of the health you shall receive; and
be mindful of us which are in the vaward, and by God's grace trust
in Christ to be made able to break the ice before you, that you
following, may find the way more easy.-- God grant it may so be:
Amen, Amen.

"Out of prison, by your brother in Christ.

JOHN BRADFORD."

To Mrs. Wilkinson.

"Almighty God, our most loving Father, increase in your heart (my
good mother and dear mistress in the Lord) his true knowledge and
love in Christ, to the encouraging and comforting of your faith in
these stormy days, as necessary unto us; so profitable, if we
persist unto the end, which thing God grant to us: Amen.

"My right dearly beloved, I know not what other thing to write
unto you, than to desire you to be thankful to the Lord, in that
amongst the not many of your calling and state, it pleaseth him to
give you his rare blessing,-- I mean, to keep you from all the
filth wherewith our country is horribly defiled. This blessing
assuredly is rare, as you see. But now, if he shall bless you with
another blessing, which is more rare,-- I mean, to call you forth
as a martyr, and a witness against this filth,-- I hope you will
become doubly thankful. For a greater token commonly we have not
to judge of our election and salvation, next to Christ and faith
in him, than the cross, especially when it is so glorious, as on
this sort to suffer any thing, but chiefly loss of this life,
which indeed is never found till it be so lost: Except the grain
of wheat fall and be dead, it remaineth fruitless.

"You know that he which was rapt into the third heaven, and did
know what he wrote, doth say, That as the corn liveth not, except
it be dead and cast into the earth, so truly our bodies. And
therefore the cross should so little fear us, that even death
itself should altogether be desired of us; as the tailor which
putteth off our rags, and arrayeth us with the royal robes of
immortality, incorruption, and glory. Great shame it should be for
us, that all the whole creatures of God should desire, yea, groan
in their kind for our liberty, and we ourselves to loathe it; as
doubtless we do, if for the cross, yea, for death itself, we with
joy swallow not up all sorrow that might let us from following the
Lord's calling, and obeying the Lord's providence; whereby
doubtless all crosses, and death itself doth come, and not by hap
or chance. In consideration whereof, right dear mother, that this
providence stretcheth itself so unto us, and for us, that even the
hairs of our heads are numbered with God, not one of them to fall
to our hurt; surely we declare ourselves very faint in faith, if
we receive not such comfort, that we can willingly offer ourselves
to the Lord, and cast our whole care upon his back, honouring him
with this honour, that he is and ever will be careful for us, and
all we have, as for his dear children. Be therefore of good cheer,
even in the midst of these miseries; be thankful to the Lord, and
prepare yourself for a further trial; which if God send you, as I
hope, so do you believe that God therein will help and comfort
you, and make you able to bear whatsoever shall happen. And thus
much, having this opportunity, I thought good to write, praying
God our Father to recompense into ybur bosom all the good that
ever you have done, to me especially, and to many others, both in
this time of trouble, and always heretofore.

"Your own in the Lord.

JOHN BRADFORD."

Another letter, written to certain godly persons, encouraging them
to prepare themselves with patience to the cross.

"Gracious God and most merciful Father, for Jesus Christ's sake,
thy dearly beloved Son, grant us thy mercy, grace, wisdom, and
Holy Spirit, to counsel, comfort, and guide us, in all our
cogitations, words, and works, to thy glory, and our everlasting
joy and peace for ever: Amen.

"In my last letter you might perceive my conjecturing to be no
less towards you, than now I have learned. But, my dearly beloved,
I have learned none other thing than before I have told you would
come to pass, if ye cast not away that which ye have learned. I do
appeal to both your consciences, whether herein I speak truth, as
well of my telling, (though not so often as I might and should,
God forgive me,) as also of your learning. Now God will try you,
to make others to learn by you, that which ye have learned by
others, and, by them which have suffered this day, ye might learn,
(if already ye had not learned,) that life and honour is not to be
set by more than God's commandment. They in no point (for all that
ever their ghostly fathers could do, having Doctor Death to take
their part) would consent, or seem to consent; to the popish mass
and papistical god, otherwise than in the days of our late king
they had received. And this their faith they have confessed with
their deaths, to their great glory, and all our comforts, if we
follow them; but to our confusion, if we start back from the same.
Wherefore I beseech you to consider it as well to praise God for
them, as to go the same way with them; if God so will.

"Consider not the things of this life, which is a very prison to
all God's children; but the things of everlasting life, which is
our very home. But to the beholding of this gear, ye must open the
eyes of your mind, (of faith, I should have said,) as Moses did,
which set more by trouble with God's people, than by the riches of
Egypt and Pharaoh's court. Your house, home, and goods, yea, life,
and all that ever ye have, God hath given you as love-tokens, to
admonish you of his love, and to win your love to him again. Now
will he try your love, whether ye set more by him than by his
tokens, or no. If ye for his tokens' sake,-- that is, for your
home, house, goods, yea, life; will go with the world, lest ye
should lose them, then be assured, your love, as he cannot but
espy it to be a strumpet's love, so will he cast it away with the
world. Remember, that he which will save his life shall lose it,
if Christ be true: but he which adventureth, yea, loseth his life,
for the gospel's sake, the same shall be sure to find it
eternally. Do not ye know that the way to salvation, is not the
broad way, which many run in; but the strait way, which few now
walk in?

"Before persecution came, men might partly have stood in a doubt
by the outward state of the world with us, (although by God's word
it was plain,) whether was the high-way (for there were as many
that pretended the gospel as popery); but now the sun is risen,
and the wind bloweth, so that the corn which hath not taken fast
root, cannot nor will abide; and therefore easily ye may see the
strait way by the small number that passeth through it. Who will
now adventure their goods and life for Christ's sake, which yet
gave his life for our sakes? We are now become Gergesites, that
would rather lose Christ than our pockets. A faithful wife is
never tried so to be, but when she rejecteth and withstandeth
wooers. A faithful Christian is then found so to be, when his
faith is assaulted.

"If we be not able,-- I mean, if we will not forsake this world
for God's glory and gospel's sake, trow ye that God will make us
able, or give us a will to forsake it for nature's sake? Die ye
must once, and leave all ye have, (God knoweth how soon and when,)
will ye or will ye not; and seeing perforce ye must do this, will
ye not willingly now do it for God's sake?

"If ye go to mass, and do as the most part do, then may ye live at
rest and quietly; but if ye deny to go to it, then shall ye go to
prison, lose your goods, leave your children comfortless, yea,
lose your life also. But, my dearly beloved, open the eyes of your
faith, and see how short a thing this life is, even a very shadow
and smoke. Again, see how intolerable the punishment of hell-fire
is, and that endless. Last of all, look on the joys
incomprehensible, which God hath prepared for all them, world
without end, which lose either lands or goods for his name's sake.
And then do ye reason thus: If we go to mass, the greatest enemy
that Christ hath, though for a little time we shall live in quiet,
and leave to our children that they may live by hereafter, yet
shall we displease God, fall into his hands, (which is horrible to
hypocrites,) and be in wonderful hazard of falling from eternal
joy into eternal misery, first of soul, and then of body, with the
devil and all idolaters.

"Again, we shall want peace of conscience, which surmounteth all
the riches of the world: and for our children, who knoweth whether
God will visit our idolatry on them in this life? yea, our house
and goods are in danger of losing, as our lives be, through many
casualties; and when God is angry with us, he can send always,
when he will, one mean or another to take all from us for our
sins, and to cast us into care for our own sakes, which will not
come into some little trouble for his sake.

"On this sort reason with yourselves, and then doubtless God will
work otherwise with you, and in you, than ye are aware of. Where
now ye think yourselves unable to abide persecution, be most
assured, if so be you purpose not to forsake God, that God will
make you so able to bear his cross, that therein you shall
rejoice. Faithful is God, (saith Paul,) which will not tempt you
further than he will make you able to bear; yea, he will give you
an out-scape in the cross, which shall be to your comfort. Think
how great a benefit it is, if God will vouch you worthy this
honour; to suffer loss of any thing for his sake. He might justly
cast most grievous plagues upon you, and yet now he will correct
you with that rod whereby you shall be made like to his Christ,
that for ever ye may reign with him. Suffer yourselves therefore
now to be made like to Christ, for else ye shall never be made
like unto him. The devil would gladly have you now to overthrow
that, which godly ye have of long time professed. Oh! how would he
triumph, if he could win his purpose! Oh! how would the papists
triumph against God's gospel in you! Oh! how would you confirm
them in their wicked popery! Oh! how would the poor children of
God be discomforted, if now you should go to mass and other
idolatrous service, and do as the world doth!

"Hath God delivered you from the sweat, to serve him so? Hath God
miraculously restored you to health from your grievous agues for
such a purpose? Hath God given you such blessings in this world,
and good things all the days of your life hitherto, and now, of
equity, will ye not receive at his hands, and for his sake, some
evil? God forbid: I hope better of you. Use prayer, and cast your
care upon God; commit your children into his hand; give to God
your goods, bodies, and lives, as he hath given them, or rather
lent them, unto you. Say with Job, God hath given, and God hath
taken away: his name be praised for ever. Cast your care upon him,
I say, for he is careful for you; and take it amongst the greatest
blessings of God, to suffer for his sake. I trust he hath kept you
hitherto to that end.

"And I beseech thee, O merciful Father, for Jesus Christ's sake,
that thou wouldest be merciful unto us; comfort us with thy grace,
and strengthen us in thy truth, that in heart we may believe, and
in tongue boldly confess thy gospel, to thy glory, and our eternal
salvation: Amen. Pray for me, and I by God's grace will do the
same for you.

"JOHN BRADFORD."

An admonition to certain professors of the gospel, to beware they
fall not from it, in consenting to the Romish religion, by the
example of other halting and double-faced gospellers.

"The peace of Christ, which is the true effect of God's gospel
believed, (my dearly beloved,) be more and more plentifully
perceived of you, through the grace of our dear Father, by the
mighty working of the Holy Spirit our comforter: Amen.

"Though I have many lets, presently to hinder me from writing unto
you, yet, being desired, I could not but something signify my
ready good will in this behalf so much as I may, when I cannot so
much as I would.

"You hear and see how Satan bestirreth him, raging as a roaring
lion to devour us. You see and feel partly what storms he hath
raised up to drown the poor boat of Christ; I mean his church. You
see how terribly he traineth his soldiers, to give a fierce onset
on the vaward of God's battle. You see how he hath received power
of God, to molest God's children, and to begin at his house. By
reason whereof consider two things; one, the cause on our behalf;
the other, what will be the sequel on strangers.

"For the first, if we be not blind, we cannot but well see that
our sins are the cause of all this misery; our sins, I say, which
I would that every one of us would apply to ourselves after the
example of Jonas and David, turning over the wallet, that other
men's offences might lie behind, and our own before. Not that I
would excuse other men, which exteriorly have walked much more
grossly than many of you have done; but that I would provoke you
.all as myself, to more hearty repentance and prayer. Let us more
and more increase to know and lament our doubting of God, of his
presence, power, anger, mercy, &c.

"Let us better feel and hate our self-love, security, negligence,
unthankfulness, unbelief, impatience, &c., and then doubtless the
cross shall be less careful, yea, it shall be comfortable, and
Christ most dear and pleasant; death then shall be desired, as the
despatcher of us out of misery, and entrance into eternal felicity
and joy unspeakable, the which is so much the more longed for, by
how much we feel indeed the serpent's bites, wherewith he woundeth
our heels; that is, our outward Adam and senses. If we had, I say,
a lively and true feeling of his poison, we could not but, as [we]
rejoice over our Captain that hath bruised his head, so be
desirous to follow his example; that is, to give our lives with
him and for him, and so fill up his passions, that he might
conquer and overcome in us and by us, to his glory and comfort of
his children.

"Now the second, (I mean the sequel, or that which will follow on
the strangers,) my dearly beloved, let us well look upon. For if
so be that God justly do thus give to Satan and his seed to vex
and molest Christ and his penitent people; oh! what and how justly
may he and will he give to Satan, to entreat the reckless and
impenitent sinners! If judgments begin thus at God's house, what
will follow on them that be without, if they repent not? Certainly
for them is reserved the dregs of God's cup, that is, brimstone, 
fire, and tempest intolerable. Now are they unwilling to drink of
God's cup of afflictions, which he offereth common with his Son
Christ our Lord, lest they should lose their pigs with the
Gergesites. They are unwilling to come into the way that bringeth
to heaven, even afflictions; they in their hearts cry, Let us cast
his yoke from us; they walk two ways, that is, they seek to serve
God and mammon, which is impossible; they will not come nigh the
strait way that bringeth to life; they open their eyes to behold
present things only; they judge of religion after reason, and not
after God's word; they follow the more part, and not the better;
they profess God with their mouths, but in their hearts they deny
him; or else they would sanctify him by serving him more than men;
they part stake with God, which would have all, giving part to the
world, to the Romish rout, and antichristian idolatry now set
abroad amongst us publicly; they will have Christ, but none of his
cross, which will not be; they will be counted to live godly in
Christ, but yet they will suffer no persecution; they love this
world, where-through the love of God is driven forth of them; they
savour of those things that be of men, and not that be of God:
summa, they love God in their lips, but in their hearts, yea, and
in their deeds, deny him, as well by not repenting their evils
past, as by continuing in evil still; by doing as the world, the
flesh, and the devil willeth; and yet still perchance they will
pray, or rather prate, Thy will be done in earth, which is,
generally, that every one should take up his cross, and follow
Christ. But this is a hard saying: who is able to abide it?
Therefore Christ must be prayed to depart, lest all the pigs be
drowned. The devil shall have his dwelling again in themselves,
rather than in their pigs; and therefore to the devil they shall
go, and dwell with him in eternal perdition and damnation, even in
hell-fire, a torment endless, and above all cogitations
incomprehensible, if they repent not.

"Wherefore by them, my dearly beloved, be admonished to remember
your profession, how that in baptism you made a solemn vow to
forsake the devil, the world, &c. You promised to fight under
Christ's standard. You learned Christ's cross afore you began with
A, B, C.-- Go to then; pay your vow to the Lord; fight like men,
and valiant men, under Christ's standard; take up your cross and
follow your Master, as your brethren, Masters Hooper, Rogers,
Taylor, and Saunders have done, and as now your brethren, Masters
Cranmer, Latimer, Ridley, Ferrar, Bradford, Haukes, &c., be ready
to do. The ice is broken before you, therefore be not afraid, but
be content to die for the Lord. You have no cause to waver or
doubt of the doctrine thus declared by the blood of the pastors.
Remember that Christ saith, He that will save his life, shall lose
it. And what should it profit you to win the whole world, much
less a little quietness, your goods, &c., and to lose your own
souls? Render to the Lord that he hath lent you, by such means as
he would have you render it, and not as you would. Forget not,
Christ's disciples must deny themselves, as well concerning their
will, as concerning their wisdom. Have in mind, that as it is no
small mercy to believe in the Lord, so it is no small kindness of
God towards you, to suffer any thing; much more, death for the
Lord. If they be blessed that die in the Lord, how shall they he
that die for the Lord! Oh! what a blessing is it to have death,
due for our sins, diverted into a demonstration and testification
of the Lord's truth! Oh that we had a little of Moses' faith to
look upon the end of the cross; to look upon the reward; to see
continually with Christ and his people greater riches than the
riches of Egypt. O let us pray that God would open our eyes to see
his hid manna, heavenly Jerusalem, the congregation of his first-
born, the melody of the saints, the tabernacle of God dwelling
with men: then should we run, and become violent men, and so take
the kingdom of heaven as it were by force. God our Father give us
for his Christ's sake to see a little, what and how great joy he
hath prepared for us, he hath called us unto, and most assuredly
giveth us, for his own goodness and truth's sake: Amen.

"My dearly beloved, Iepent, be sober, and watch in prayer; be
obedient, and after your vocations show your obedience to the
higher powers in all things that are not against God's word;
therein acknowledging the sovereign power of the Lord: howbeit, so
that ye be no rebels, or rebellers for no cause; but because with
good conscience you cannot obey, be patient sufferers, and the
glory and good Spirit of God shall dwell upon us. I pray you
remember us, your afflicted brethren, being in the Lord's bonds
for the testimony of Christ, and abiding the gracious hour of our
dear and most merciful Father. The Lord, for Christ's sake, give
us merry hearts to drink lustily of his sweet cup, which daily we
groan and sigh for, lamenting that the time is thus prolonged. The
Lord Jesus give us grace to be thankful, and to abide patiently
the provident hour of his most gracious will: Amen, Amen.-- From
the Compter in the Poultry.

"Yours in Christ.

JOHN BRADFORD."

To my good brother, John Careless, prisoner in the King's Bench.

"The Father of mercy and God of all comfort visit us with his
eternal consolation, according to his great mercies in Jesus
Christ our Saviour: Amen.

"My very dear brother, if I shall report the truth unto you, I
cannot but signify, that since I came into prison, I never
received so much consolation as I did by your last letter; the
name of God be most heartily praised therefore. But if I shall
report the truth unto you, and, as I have begun, speak still the
verity, I must confess, that for mine unthankfulness to you-wards,
and to God especially, I have more need of God's merciful tidings,
than I had ever heretofore. Ah! that Satan envieth us so greatly.
Ah! that our Lord would tread his head under our feet shortly. Ah!
that I might for ever both myself beware, and be a godly example
to you and others to beware, of unthankfulness. Good brother
Careless! we had more need to take heed, after a lightning, of a
foil than before: God therefore is to be praised even when he
hideth, and that not of long, his cheerful countenance from us,
lest we, being not expert how to use it as we should do, do hurt
more ourselves thereby; so great is our ignorance and corruption.
This, my good brother and right dear to my very heart, I write
unto you, as to one whom in the Lord I embrace; and I thank God
that you do me in like manner. God our Father more and more give
us both his good Spirit, that as by faith we may feel ourselves
united unto him in Christ, so by love we may feel ourselves linked
in the same Christ one to another, I to you, and you to me; we to
all the children of God, and all the children of God to us: Amen,
Amen.

"Commend me to your good brother Skelthrop, for whom I heartily
praise my God, which hath given him to see his truth at length,
and to give place to it. I doubt not but that he will be so heedy
in all his conversation, that his old acquaintance may ever
thereby think themselves astray. Woe and woe again should be unto
us, if we by our example should make men to stumble at the truth.
Forget not salutations in Christ, as you shall think good, to
Trew, and his fellows. The Lord hath his time, I hope, for them
also; although we perchance think otherwise. A drop maketh the
stone hollow, not with once, but with often dropping: so if with
hearty prayer for them, and good example, you still and drop upon
them as you can, you shall see God's work at the length. I beseech
God to make perfect all the good he hath begun in us all: Amen. I
desire you all to pray for me, the most unworthy prisoner of the
Lord.

"Your brother.

JOHN BRADFORD."

To Master John Hall and his wife, prisoners in Newgate for the
testimony of the gospel.

"Almighty God, our heavenly Father through Jesus Christ, be with
you both, my dearly beloved, as with his dear children, forever,
and so he bless you with his Holy Spirit, that you may in this
your cross (for his cause doubtless) rejoice, and gladly take it
up to bear it so long as he shall think good. I have heard, my
good brother and sister, how that God hath brought you both into
his school-house, (whereas you both purposed, by his leave, to
have played the truants,) that thereby you might see his
carefulness and love towards you. For if it be a token of a loving
and careful Father for his children, to prevent the purpose and
disappoint the intent of his children, purposing to depart awhile
from the school for fear of beating (which thing they would not
do, if they did as much consider the commodity of learning which
there they might get); how should you take this work of the Lord
preventing your purpose, but as an evident sign of love and
fatherly carefulness that he beareth towards you? If he should
have winked at your wills, then would you have escaped beating, I
mean the cross; but then should you have last the commodity of
learning that which your Father will now have you to learn and
feel, and therefore hath he sent to you his cross. He, I say, hath
brought you where you be; and though your reason and wit will tell
you, it is by chance or fortune, or otherwise, yet (my dearly
beloved) know for certain that, whatsoever was the mean.

God your Father was the worker hereof, and that for your weal.
Although otherwise your old Adam doth tell you, and you feel; yet
I say of truth, that your duty is to think of this cross, that as
it is of God's sending, and cometh from him; so although your
deserts be otherwise, it is of love and fatherly affection for
your weal and commodity's sake.

"What commodity is hereby? you will perchance object. You are now
kept in close prison, you will say; your family and children be
without good overseers; your substance diminisheth by these means;
poverty will approach; and perchance more perils also, yea, and
loss of life too. These are no commodities, but discommodities,
and that no small ones; so that justly you would be glad to know
what commodity can come to you by this cross, whereby cometh so
great discommodities.

"To these things I answer, that indeed it is true you say of your
bodies, families, children, substance, poverty, life, &c., which
things, if you would consider awhile with inward eyes, as you
behold them with outward, then perhaps you should find more ease.
Do not you now by the inward sense perceive, that you must part
from all these and all other commodities in the world? Tell me
then, have not you this commodity by your cross, to learn to
loathe and leave the world, and to long for and desire another
world, where is perpetuity? You ought of your own head and free
will to have (according to your profession in baptism) forsaken
the world, and all earthly things; using the world as though you
used it not: your heart set only upon your hoard in heaven, or
else you could never be Christ's true disciples, that is, to be
saved, and be where he is. And trow you, my good hearts in the
Lord, trow you, I say, that this is no commodity, by this cross to
be compelled hereto, that you might assuredly enjoy with the Lord
endless glory? How now doth God, as it were, fatherly pull you by
the ears, to remember your former offences concerning these things
and all other things, that repentance and remission might ensue?
How doth God now compel you to call upon him, and to be earnest in
prayer? are these no commodities? Doth not the Scripture say, that
God doth correct us in the world, because we shall not be damned
with the world?-- that God chasteneth every one he loveth?-- that
the end of this correction shall be joy and holiness? Doth not the
Scripture say, that they are happy that suffer for righteousness'
sake, as you now do?-- that the glory and Spirit of God is upon
them?-- that, as you are now made like unto Christ in suffering,
so shall you be made like him in reigning? Doth not the Scripture
say, that you are now going the high and right way to heaven?--
that your suffering is Christ's suffering? My dearly beloved, what
greater commodities than these can a godly heart desire?

"Therefore ye are commanded to rejoice and be glad, when ye suffer
as now ye do: for, through the goodness of God, great shall be
your reward. Where? Forsooth on earth: first, for your children;
for now they are in God's mere and immediate protection. Never was
father so careful for his children, as God is for yours presently.
God's blessing, which is more worth than all the world, you leave
indeed to your children. Though all your providence for them
should be pulled away, yet God is not poor; he hath promised to
provide for them most fatherly: Cast thy burden upon me, saith he,
and I will bear it. Do you therefore cast then, and commend them
unto God your Father, and doubt not that he will die in your debt.
He never yet was found unfaithful, and he will not now begin with
you. The good man's seed shall not go a begging his bread; for he
will show mercy upon thousands of the posterity of them that fear
him. Therefore, as I said, God's reward, first upon earth, shall
be felt by your children, even corporally; and so also upon you,
if God see it more for your commodity -- at the least inwardly you
shall feel it by quietness and comfort of conscience: and
secondly, after this life you shall find it so plentifully, as the
eye hath not seen, the ear hath not heard, the heart cannot
conceive, how great and glorious God's reward will be upon your
bodies; much more upon your souls. God open our eyes to see and
feel this indeed! Then shall we think the cross, which is a mean
hereto, to be commodious. Then shall we thank God, that he would
chastise us. Then shall we say with David, Happy am I that thou
hast punished me: for before I went astray, but now I keep thy
laws.

"This that we may do indeed, my dearly beloved, let us first know
that our cross cometh from God: secondly, that it cometh from God
as a Father, that is, to our weal and good. Therefore let us,
thirdly, call to mind our sins, and ask pardon; whereto let us,
fourthly, look for help certainly at God's hand in his good time:
help, I say, such as shall make most to God's glory, and to the
comfort and commodity of our souls and bodies eternally. This if
we certainly conceive, then will there issue out of us hearty
thanksgiving, which God requireth as a most precious sacrifice.
That we may all through Christ offer this, let us use earnest
prayer to our God and dear Father, who bless us, keep us, and
comfort us under his sweet cross for ever! Amen, Amen.

"My dear hearts, if I could any way comfort you, you should be
sure thereof, though my life lay thereon; but now I must do as I
may, because I cannot as I would. Oh! that it would please our
dear Father shortly to bring us where we should never depart, but
enjoy continually the blessed fruition of his heavenly presence.
Pray, pray, that it may speedily come to pass -- pray! To-morrow I
will send to you to know your estate: send me word what are the
chiefest things they charge you withal.-- From the Compter.

"By your brother in the Lord.

JOHN BRADFORD."

To Mrs. Hall, prisoner in Newgate, and ready to make answer before
her adversaries.

"Our most merciful God and Father, through Christ Jesus our Lord
and Saviour, be merciful unto us, and make perfect the good he
hath begun in us unto the end: Amen.

"My dear sister, rejoice in the Lord, rejoice; be glad, I say, be
merry and thankful, not only because Christ so commandeth us, but
also because our state wherein we are presently, requireth no
less, for we are the Lord's witnesses. God the Father hath
vouchsafed to choose us amongst many, to witness and testify that
Christ his Son is King, and that his word is true. Christ our
Saviour, for his love's sake towards us, will have us to bear
record that he is no usurper nor deceiver of the people, but God's
ambassador, Prophet, and Messias; so that of all dignities upon
earth this is the highest. Greater honour had not his prophets,
apostles, nor dearest friends, than to bear witness with Christ,
as we now do. The world, following the counsel of their sire
Satan, would gladly condemn Christ and his verity; but lo! the
Lord hath chosen us to be his champions to let this. As stout
soldiers, therefore, let us stand to our Master, who is with us,
and standeth on our right hand, that we should not be much moved,
if we hope and hang on his mercy; he is so faithful and true, that
he will never tempt us further than he will make us able to bear.

"Therefore be not careful (for I hear say this day you shall be
called forth) what you shall answer. The Lord which is true and
cannot lie, hath promised, and will never fail nor forget it, that
you shall have both what and how to answer, so as shall make his
shameless adversaries ashamed. Hang therefore on this promise of
God, who is a helper at a pinch, and a most present remedy to them
that hope in him. Never was it ever heard of, or shall be, that
any hoping in the Lord was put to foil.

"Therefore, as I said, I say again: dear sister, be not only not
careful for your answering, but also be joyful for your cause.
Confess Christ, and be not ashamed, and he will confess you, and
never be ashamed of you. Though loss of goods and life be like
here to ensue; yet if Christ be true, (as he is most true,) it is
otherwise indeed: for he that loseth his life, saith he, winneth
it; but he that saveth it, loseth it. Our sins have deserved many
deaths. Now if God so deal with us, that he will make our deserved
death a demonstration of his grace, a testimonial of his verity, a
confirmation of his people, and overthrow of his adversaries, what
great cause have we to be thankful! Be thankful therefore, good
sister, be thankful. Rejoice and be merry in the Lord; be stout in
his cause and quarrel; be not faint-hearted, but run out your
race, and set your Captain, Christ, before your eyes. Behold how
great your reward is. See the great glory and the eternity of
felicity prepared for you. Strive and fight lawfully, that you may
get the crown. Run to get the game; you are almost at your
journey's end. I doubt not but our Father will with us send to you
also, as he did to Elias, a fiery chariot, to convey us into his
kingdom. Let us therefore not be dismayed, to leave our cloak
behind us; that is, our bodies to ashes. God will one day restore
them to us like to the body of our Lord and Saviour Jesus Christ,
whose coming is now at hand. Let us look for it, and lift up our
heads, for our redemption draweth nigh: Amen, Amen. The Lord of
mercy grant us his mercy: Amen. I pray you, pray for me; and so
desire my brethren which be with you. God's peace be with us all:
Amen. Blessed be the dead that die in the Lord; then how much more
they that die for the Lord!

"Your brother in bonds.

J. BRADFORD."

To a woman that desired to know his mind, whether she, refraining
from the mass, might be present at the popish matins, or evensong;
or no.

"I beseech Almighty God our heavenly Father to be merciful unto
us, and to increase in you, my good sister, the knowledge and love
of his truth, and at this present give me grace so to write to you
something of the same, as may make to his glory and our own
comfort and confirmation in him, through Christ our Lord. Amen.

"Whether you may come with safe conscience to the church now, that
is, to the service used commonly, in part, as at matins or at
even-song, or no, is your desire to have me to write something for
your further stay. My dearly beloved, although your benefits
towards me might perchance make you to think that in respect
thereof I would bear with that which else were not to be borne
withal; yet, by God's grace, I am purposed, simply and without all
such respect in this matter, to speak to you the truth according
to my conscience, as I may be able to stand unto, when I shall
come before the Lord.

"First, therefore, go about to learn perfectly the first lesson to
be learned of all that profess Christ; that is, to deny yourself,
and in nothing to seek yourself.

"Secondly, learn after this, to begin at the next lesson to it,
which is, to seek God in all things you do, and leave undone.

"Thirdly, know that then you seek God, when in his service you
follow his word, and not man's fantasies, custom, multitude, &c.,
and when with your brother you follow the rule of charity; that
is, To do as you would be done by. In these is a sum of all the
counsel I can give you, if that hereto I admonish you of the
service now used, which is not according to God's word, but rather
against God's word directly, and in manner wholly. So that your
going to the service is a declaration that you have not learned
the first lesson, nor ever can learn it, so long as you go
thither; therefore the second lesson you shall utterly lose, if
you cease not the seeking of yourself, that is, if for company,
custom, father or friend, life or goods, you seem to allow that
which God disalloweth. And this that you the better may perceive,
I purpose by God's grace briefly to show.

"First, the matins and even-song are in a tongue forbidden
publicly to be used in a congregation that perceiveth not the
tongue. Read how Paul affirmeth it, to pray in an unknown tongue,
to be against God's commandment. This one, I trow, were enough, if
nothing else were. For how can God's glory be sought, where his
word and commandment are wilfully broken? How can charity to man
stand, when charity to God, which is obedience to his word, is
overthrown?

"Again, both in matins and in even-song is idolatry maintained for
God's service; for there is invocation and prayer made to saints
departed this life, which robbeth God of that glory, which he will
give to none other.

"Moreover this service, and the setters-forth of it, condemn the
English service as heresy, thereby falling into God's curse, which
is threatened to all such as call good evil, and evil good;
whereof they shall be partakers that do communicate with them.

"Besides this, this Latin service is a plain mark of antichrist's
catholic synagogue; so that the communicants and approvers of it
thereby declare themselves to be members of the same synagogue,
and so cut off from Christ and his church, whose exterior mark is
the true administration of God's word and sacraments.

"Furthermore, the example of your going thither to allow the
religion of antichrist, (as doubtless you do indeed, howsoever in
heart you think,) occasioneth the obstinate to be utterly
intractable, the weak papists to be more obstinate, the strong
gospellers to be sore weakened, and the weak gospellers to be
utterly overthrown: which things, how great offences they be, no
pen is able to utter by letters. All these evils you shall be
guilty of, that company with those in religion exteriorly, from
whom you are admonished to fly. If Christ be Christ, follow him:
gather with him, lest you scatter abroad. Serve God, not only in
spirit, but also in body. Make not your body, now a member of
Christ, a member of antichrist. Come out from amongst them, saith
the Lord, and touch no unclean thing. Confess Christ and his
truth, not only in heart, but also in tongue; yea, in very deed,
which few gospellers do. Indeed they deny him, and therefore had
need to tremble, lest that Christ will deny them in the last day:
the which day, if it were set before our eyes often, then would
the pleasures and treasures 'of this world be but trifles.

"Therefore, good sister, often have it before your eyes; daily set
yourself and your doings as before the judgment-seat of Christ
now, that hereafter you be not called into judgment. Think that it
will little profit you to win the whole world, and to lose your
own soul. Mark Christ's lessons well, He that will save his life
shall lose it. The Father of heaven commandeth you to hear Christ,
and he saith, Follow me: this can you not do, and follow idolatry
or idolaters. Fly from such, saith the Scripture. This God grant
to you, to me, and to all God's children: Amen.

"Thus in haste I have accomplished your request. God grant that as
you have done me much good bodily, so that this may be a little
mean to do you some good spiritually: Amen. If time would serve, I
would have written more at large.-- The second of March, anno
1555."

To the Worshipful, and in God my most dear friend, the Lady Vane.

"The good Spirit of God our Father be more and more plentifully
perceived of your good Ladyship, through the mediation and merits
of our dear Saviour Jesus Christ: Amen.

"Although your benefits towards me have deserved at my hands the
service I can do for you, yet, right worshipful and dearly beloved
in the Lord, the true fear of God, and the love of his truth,
which I perceive to be in you, specially, and above all other
things, do bind me hereunto. This bearer hath told me that your
desire is, to have something sent to you concerning the usurped
authority of the supremacy of the bishop of Rome, (which is
undoubtedly that great antichrist, of whom the apostles do so much
admonish us,) that you may have as well something the more to stay
on, as also wherewith to answer the adversaries, because you may
perchance therein be something apposed. To satisfy this your
desire, I will briefly go about; and so, that I will by God's
grace fully set forth the same, to enarm you to withstand the
assaults of the papists herein, if you mark well and read over
again that which I now write.

"The papists do place in pre-eminence over the whole church, the
pope, thereby unplacing Christ, which is the Head of the church,
that giveth life to the whole body, and by his Spirit doth make
lively every member of the same. This they do without all
Scriptures: for whereas they bring in this spoken to Peter, Feed
my sheep, I would gladly know whether this was not commanded unto
others also. As for that (which perchance they will urge) that he
spake to Peter by name, if they had any learning, they would
easily perceive bow that it was not for any such cause as they
pretend, but rather by a threefold commandment to restore him to
the honour of an apostle, which he had lost by his threefold
denial. And how dare they interpret this word, My sheep, my lambs,
to be the universal church of Christ? I trow a man might easily,
by the like reason, prove that Peter himself had resigned that
which Christ had given to him, in exhorting his fellow pastors to
feed the flock of Christ. Is not this pretty stuff? Because Christ
saith to Peter, Feed my sheep, therefore he ought to rule the
universal and whole church of Christ? If Peter do truly write unto
others that they should do the like, that is, feed Christ's flock,
either he translateth his right and authority committed to him
upon them, or else he doth participate or communicate with them;
so that foolishly they go about to establish that which hath no
ground. Peter indeed was a shepherd of the sheep, but such a one
as bestowed his labour on them so far as he could stretch himself
by his ministry. But the papists prate, that he had full power
over all churches: wherein they may see Paul to improve them, for
else he had done unjustly in denying him the superior place.
Howbeit, who ever yet read, that Peter did take any thing upon him
over churches committed to other men? Was not he sent of the
church, and sent as one not having rule over the rest? I grant
that he was an excellent instrument of God, and for the excellency
of his gifts, whensoever they met together, place therefore was
commonly given unto him. But what is this to the purpose, to make
him ruler and head over all the whole church, because he was so
over a small congregation?

"But be it so that Peter had as much given to him as they do
affirm -- who yet will grant that Peter had a patrimony given for
his heirs? He hath left (say the papists) to his successors the
selfsame right which he received. O Lord God! then must his
successor be a Satan: for he received that title of Christ
himself. I would gladly have the papists to show me one place of
succession mentioned in the Scriptures. I am sure that when Paul
purposely painteth out the whole administration of the church, he
neither maketh one head, nor any inheritable primacy; and yet he
is altogether in commendation of unity. After he hath made mention
of one God the Father, of one Christ, of one Spirit, of one body
of the church, of one faith, and of one baptism; then he
describeth the mean and manner how unity is to he kept; namely,
because unto every pastor is grace given after the measure
wherewith Christ hath endued them. Where I pray you is now any
title of plenitudinis potestatis, of fulness of power? When he
calleth home every one unto a certain measure, why did he not
forthwith say one pope? which he could not have forgotten, if the 
thing had been as the papists make it.

"But let us grant that perpetuity of the primacy in the church was
established in Peter; I would gladly learn why the seat of the
primacy should be rather at Rome than elsewhere. Marry, say they,
because Peter's chair was at Rome. This is even like to this, that
because Moses the greatest prophet, and Aaron the first priest,
exercised their offices unto their death in the desert, therefore
the principallest place of the Jewish church should be in the
wilderness! But grant them their reason that it is good; what
should Antioch claim? For Peter's chair was there also, wherein
Paul gave him a check, which was unseemly and unmannerly done of
Paul, that would not give place to his president and better.

"No, say the papists, Rome must have this authority because Peter
died there. But what if a man should by probable conjectures show,
that it is but a fable which is feigned of Peter's bishopric at
Rome? Read how Paul doth salute very many private persons, when he
writeth to the Romans. Three years after his Epistle made, he was
brought to Rome prisoner. Luke telleth, that he was received of
the brethren; and yet in all these, is no mention at all of Peter,
which then by their stories was at Rome. Belike he was proud, as
the pope and prelates be, or else he would have visited Paul! Paul
being in prison in Rome did write divers epistles, in which he
expresseth the names of many which were, in comparison of Peter,
but rascal personages; but of Peter he speaketh never a word.
Surely if Peter had been there, this silence of him had been
suspicious. In the 2nd Epistle to Timothy, Paul complaineth that
no man was with him in his defence, but all had left him. If Peter
had been then at Rome, as they write, then either Paul had belied
him, or Peter had played his Peter's part. In another place, how
doth he blame all that were with him, only Timothy excepted!
Therefore we may well doubt whether Peter was at Rome bishop, as
they prate: for all this time, and long before, they say that
Peter was bishop there.

"But I will not stir up coals in this matter. If Rome be the chief
seat because Peter died there, why should not Antioch be the
second? Why should not James and John, which were taken with Peter
to be as pillars? why, I say, should not their seats have honour
next to Peter's seat? Is not this gear preposterous, that
Alexandria, where Mark (which was but one of the disciples) was
bishop, should be preferred before Ephesus, where John the
evangelist taught and was bishop; and before Jerusalem, where not
only James taught and died bishop, but also Christ Jesus our Lord
and High Priest for ever, by whom, being Master, I hope honour
should be given to his chair, more than to the chair of his
chaplains?

"I need to speak nothing how that Paul telleth Peter's apostleship
to concern rather circumcision or the Jews, and therefore properly
pertaineth not to us. Neither do I need to bring in Gregory the
First, bishop of Rome, which was about the year of our Lord 600,
who plainly, in his works, doth write that this title of primacy,
and to be head over all churches under Christ, is a title meet and
agreeing only to antichrist; and therefore he calleth it a
profane, a mischievous, and a horrible title. Whom should we
believe now, if we will neither believe apostle nor pope?

"If I should go about to tell how this name was first gotten by
Phocas, I should be too long. I purpose, God willing, to set it
forth at large in a work which I have begun of antichrist, if God
for his mercy's sake give me life to finish it. For this present
therefore I shall desire your Ladyship to take this in good part.
If they will needs have the bishop of Rome to be acknowledged for
the head of the church, then will I urge them that they shall give
us a bishop. But they obtrude unto us a butcher rather, or a bite-
sheep, than a bishop. They brag of Peter's succession, of Christ's
vicar: this is always in their mouth. But, alas! how can we call
him Christ's vicar that resisteth Christ, oppugneth his verity,
persecuteth his people, and, like a prelate, preferreth himself
above God and man? How, or wherein, do the pope and Christ agree?
How supplieth he Peter's ministry, that boasteth of his
succession? Therefore to begin withal, which I will use presently
for a conclusion, if the papists will have the bishop of Rome
supreme head of the church of Christ in earth, they must, afore
they attain this, give us a bishop in deed, and not in name. For
whosoever he be, that will make this the bond of unity, whatsoever
the bishop of Rome be, surely this must needs follow, that they do
nothing else but teach a most wicked defection and departing from 
Christ.

"But of this, if God lend me life, I purpose to speak more at
large hereafter. Now will I betake your Ladyship unto the tuition
of God our Father, and Christ our only Head, Pastor, and Keeper,
to whom see that you cleave by true faith, which dependeth only
upon the word of God; which if you do follow as a lantern to your
feet, and a light to your steps, you shall then avoid darkness,
and the dangerous deeps whereinto the papists are fallen by the
judgment of God, and seek to bring us into the same dungeon with
them; that the blind following the blind, they both may fall into
the ditch: out of the which God deliver them according to his good
will, and preserve us for his name's sake, that we being in his
light, may continue therein, and walk in it whilst it is day! so
shall the night never over-press us, we going from light to light,
from virtue to virtue, from faith to faith, from glory to glory,
by the governance of God's good Spirit, which God our Father give
unto us all for ever: Amen.

"Your brother in bonds for the testimony of Jesus Christ.

JOHN BRADFORD. '

Here followeth another letter of Master Bradford, to one Richard
Hopkins, sheriff sometime of Coventry, and yet being (as I hear
say) alive. This Hopkins, whom Master Bradford commendeth so much
in this letter, during the time of his sheriffalty, was detected
and accused, by certain malignant adversaries, of matter
pertaining to religion. What matter it was I am not yet certainly
informed, unless it were for sending and lending unto a thief,
being then in prison ready to be hanged, a certain English book of
Scripture for his spiritual comfort.

Whereupon, or else upon some such-like matter, he, being
maliciously accused, was sent for and committed to the Fleet; and
there endured a sufficient time, not without great peril of life.
Notwithstanding, the said Hopkins, being at length delivered out
of prison, following this counsel of Master Bradford, and minding
to keep his conscience pure from idolatry, was driven with his
wife and eight young children to avoid the realm; and so, leaving
all other worldly respects, with his great loss and damage went
into High Germany, where he continued in the city of Basil till
the death of Queen Mary; being like a good Tobias, to his power a
friendly helper and a comfortable reliever of other English exiles
thereabout him; God's holy blessing so working with him therefore,
that in those far countries neither he fell in any great decay,
neither any one of all his household, during all that time there,
miscarried, but so many as he brought out, so many he recarried
home again; yea, and that with advantage, and God's plenty withal
upon him. Now the letter written to this Richard Hopkins by Master
Bradford is this.

A letter to Master Richard Hopkins, then sheriff of Coventry, and
prisoner in the Fleet, for the faithful and constant confessing of
God's holy gospel.

"Dearly beloved in the Lord! I wish unto you as unto mine own
brother, yea, as to mine own heart-root, God's mercy, and the
feeling of the same plentifully in Christ our sweet Saviour, who
gave himself a ransom for our sins, and price for our redemption;
praised therefore be his holy name for ever and ever: Amen.

"I will not go about to excuse myself for not sending unto you
hitherto, suffering for the Lord's sake as you do, to the comfort
of me and all that love you in the truth; but rather accuse myself
both before God and you, desiring of you forgiveness, and with me
to pray to God for pardon of this my unkind forgetting you, and
all other my sins, which I beseech the Lord in his mercy to do
away, for his Christ's sake: Amen.

"Now to make amends to you-ward, I would be glad if I could: but
because I cannot, I shall heartily desire you to accept that will,
and this which I shall now write unto you thereafter; I mean,
after my will, and not after the deed, to accept and take it. At
this present, my dear heart in the Lord, you are in a blessed
state, although it seem otherwise to you, or rather unto your old
Adam, the which I dare now be so bold as to discern from you,
because you would have him not only discerned, but also utterly
destroyed. For if God be true, then is his word true.

"Now his word pronounceth of your state, that it is happy;
therefore it must needs be so. To prove this, I think it need not:
for you know that the Holy Ghost saith, That they are happy which
suffer for righteousness' sake, and that God's glory and Spirit
resteth on them which suffer for conscience to God. Now this you
cannot but know, that this your suffering is for righteousness'
sake, and for conscience to God-ward: for else you might be out of
trouble, even out of hand. I know in very deed, that you have felt
and do feel your unthankfulness to God, and other sins, to witness
to you, that you have deserved this imprisonment, and lack of
liberty, betwixt God and yourself; and I would you so would
confess unto God in your prayers, with petition for pardon, and
thanksgiving for his correcting you here. But you know that the
magistrates do not persecute in you your sins, your
unthankfulness, &c.; but they persecute in you Christ himself, his
righteousness, his verity. And therefore happy be you that have
found such favour with God your Father, as to account you worthy
to suffer for his sake in the sight of man; surely you shall
rejoice therefore one day with a joy unspeakable, in the sight of
man also.

"You may think yourself born in a blessed time, that have found
this grace with God, to be a vessel of honour to suffer with his
saints, yea, with his Son. My beloved, God hath not done so with
many. The apostle saith, not many noble, not many rich, not many
wise in the world, hath the Lord God chosen. Oh then, what cause
have you to rejoice, that amongst the not many, he hath chosen you
to be one! For this cause hath God placed you in your office, that
therefore ye might the more see his special dignation and love
towards you. It had not been so great a thing for Master Hopkins
to have suffered as Master Hopkins, as it is for Master Hopkins
also to suffer as Master Sheriff. O happy day that you were made
sheriff! by the which as God in this world would promote you to a
more honourable degree, so, by suffering in this room, he hath
exalted you in heaven, and in the sight of his church and
children, to a much more excellent glory. When was it read that a
sheriff of a city hath suffered for the Lord's sake? Where read we
of any sheriff that hath been cast into prison for conscience to
God-ward? How could God have dealt more lovingly with you, than
herein he hath done? To the end of the world it shall be written
for a memorial to your praise, that Richard Hopkins, sheriff of
Coventry, for conscience to do his office before God, was cast
into the Fleet, and there kept prisoner a long time. Happy and
twice happy are you, if here-for you may give your life. Never
could you have attained to this promotion on this sort, out of
that office. How do you preach now, not only to all men, but
specially to magistrates in this realm! Who would ever have
thought that you should have been the first magistrate that, for
Christ's sake, should have lost any thing? As I said before,
therefore I say again, that your state is happy. Good brother,
before God I write the truth unto you; my conscience bearing me
witness, that you are in a most happy state with the Lord, and
before his sight.

"Be thankful therefore; rejoice in your trouble; pray for
patience; persevere to the end; let patience have her perfect
work. If you want this wisdom and power, ask it of God, who will
give it to you in his good time. Hope still in him; yea, if he
should slay you, yet trust in him with Job, and you shall perceive
that the end will be to find him merciful and full of compassion:
for he will not break promise with you, which hitherto did never
so with any. He is with you in trouble; he heareth you calling
upon him, yea, before you call; your desires are not only known,
but accepted, through Christ. If now and then he hide his face
from you, it is but to provoke your appetite, to make you the more
to long for him. This is most true: he is coming, and will come,
he will not be long. But if for a time he seem to tarry, yet stand
you still, and you shall see the wonderful works of the Lord. O
beloved! wherefore should you be heavy? Is not Christ Emmanuel,
God with us? shall you not find that as he is true in saying, In
the world you shall have trouble; so is he in saying, In me you
shall have comfort? He doth not swear only that trouble will come,
but withal he sweareth that comfort shall ensue. And what comfort?
Such a comfort as the eye hath not seen, the ear hath not heard,
nor the heart of man can conceive. O great comfort! who shall have
this? Forsooth they that suffer for the Lord. And are not you one
of them? Yea, verily are you. Then, as I said, happy, happy, and
happy again are you, my dearly beloved in the Lord. You now suffer
with the Lord, surely you shall be glorified with him. Call upon
God, therefore, in your trouble, and he will hear you; yea,
deliver you in such sort, as most shall make both to his and your
glory also. And in this calling I heartily pray you to pray for
me, your fellow in affliction. Now we be both going in the high-
way to heaven: for by many afflictions must we enter in thither,
whither God bring us for his mercy's sake. Amen, Amen.

"Your fellow in affliction.

JOHN BRADFORD."

To my good sister, Mrs. Elizabeth Brown.

"Good sister, God our Father make perfect the good he hath begun
in you, unto the end.

"I am afraid to write unto you, because you so overcharge yourself
at all times, even whensoever I do but send to you commendations.
I would be more bold on you than many others, and therefore you
might suspend so great tokens till I should write unto you of my
need; which thing doubtless I would do, if it urged me. Dear
sister, I see your unfeigned love to me-ward in God, and have done
of long time, the which I do recompense with the like, and will
do, by God's grace, so long as I live, and therefore I hope not to
forget you, but in my poor prayers to have you in remembrance, as
I hope you have me. Otherwise I can do you no service, except it
be now and then by my writing, to let you from better exercise;
where yet the end of my writing is to excite and stir up your
heart more earnestly to go forwards in your well-begun enterprise.
For you know none shall be crowned, but such as strive lawfully;
and none receiveth the gleve, but those that run to the appointed
mark. None shall be saved but such as persist and continue to the
very end.

"Therefore, dear sister, remember that we have need of patience,
that when we have done the good will of God, we may receive the
promise. Patience and perseverance be the proper notes, whereby
God's children are known from counterfeits. They that persevere
not, were always but hypocrites. Many make godly beginnings, yea,
their progress seemeth marvellous; but yet after, in the end, they
fail. These were never of us, saith St. John; for if they had been
of us, they would have continued unto the very end.

"Go to now, therefore, mine own beloved in the Lord: as you have
well begun, and well gone forward, so well persist, and happily
end; and then all is yours. Though this be sharp and sour, yet it
is not tedious and long. Do all that ever you do, simply for God,
and as to God; so shall never unkindness, nor any other thing,
make you to leave off from well doing, so long as you may do well.
Accustom yourself now to see God continually, that he may be all
in all unto you. In good things behold his mercy, and apply it
unto yourself: in evil things and plagues behold his judgments,
where-through learn to fear him. Beware of sin, as the serpent of
the soul, which spoileth us of all our ornature and seemly apparel
in God's sight. Let Christ crucified be your book to study on, and
that both night and day. Mark your vocation, and be diligent in
the works thereof. Use hearty and earnest prayer, and that in
spirit. In all things give thanks to God our Father through
Christ. Labour to have here life everlasting begun in you: for
else it will not be elsewhere enjoyed. Set God's judgment often
before your eyes, that now examining yourself, you may make
diligent suit, and obtain, never to come into judgment. Uncover
your evils to God, that he may cover them. Beware of this
antichristian trash: defile not yourself in soul or body
therewith, but accomplish holiness in the fear of God, and bear no
yoke with unbelievers. Look for the coming of the Lord which is at
hand; by earnest prayer and godly life hasten it. God our Father
accomplish his good work in you. Amen. Commend me to my good
mother, Mistress Wilkinson, and to my very dear sister, Mistress
Warcup. I shall daily commend you all to God, and I pray you do
the like for me.

"JOHN BRADFORD."

To a friend of his, instructing him how he should answer his
adversaries.

"My good brother, our merciful God and dear Father through Christ,
open your eyes effectually to see, and your heart ardently to
desire, the everlasting joy which he hath prepared for his
slaughter-sheep; that is, for such as shrink not from his truth
for any such storms' sake. Amen.

"When you shall come before the magistrates to give an answer of
the hope which is in you, do it with all reverence and simplicity.
And because you may be something afraid by the power of the
magistrates, and cruelty which they will threaten against you, I
would you set before you the good father Moses, to follow his
example: for he set the invisible God before his eyes of faith,
and with them looked upon God, and his glorious majesty and power,
as with his corporal eyes he saw Pharaoh and all his fearful
terrors. So do you, my dearly beloved: let your inward eyes give
such light unto you, that as you know you are before the
magistrates, so, and much more, you and they also are present
before the face of God, which will give such wisdom to you,
fearing him and seeking his praise, as the enemies shall wonder
at; and further, he will so order their hearts and doings, that
they shall (will they nill they) serve God's providence towards
you, (which you cannot avoid though you would,) as shall be most
to his glory, and your everlasting comfort.

"Therefore, my good brother, Iet your whole study be only to
please God: put him always before your eyes, for he is on your
right hand, lest you should be moved; he is faithful, and never
will suffer you to be tempted above that he will make you able to
bear. Yea, every hair of your head he hath numbered, so that one
of them shall not perish without his good will, which cannot but
be good unto you, in that he is become your Father through Christ;
and therefore as he hath given you to believe in him,(God increase
this belief in us all,) so doth he now graciously give unto you to
suffer for his name's sake: the which you ought with all
thankfulness to receive, in that you are made worthy to drink of
the selfsame cup, which not only the very sons of God have drunk
of before you, but even the very natural Son of God himself hath
brought you good luck. Oh! he of his mercy make us thankful to
pledge him again. Amen.

"Because the chiefest matter they will trouble you, and go about
to deceive you withal, is the sacrament, not of Christ's body and
blood, but of the altar, as they call it, thereby destroying the
sacrament which Christ instituted, I would you noted these two
things: first, that the sacrament of the altar which the priest
offereth in the mass, and eateth privately with himself, is not
the sacrament of Christ's body and blood instituted by him, as
Christ's institution plainly written and set forth in the
Scriptures, being compared to their using of it, plainly doth 
declare.

"Again, if they talk with you of Christ's sacrament instituted by
him, whether it be Christ's body or no: answer them, that as to
the eyes of your reason, to your taste and corporal sense, it is
bread and wine, and therefore the Scripture calleth it after the
consecration so; even so to the eyes, taste, and sense of your
faith, which ascendeth to the right hand of God in heaven, where
Christ sitteth, it is in very deed Christ's body and blood, which
spiritually your soul feedeth on to everlasting life in faith, and
by faith, even as your body presently feedeth on the sacramental
bread and sacramental wine.

"By this means, as you shall not allow transubstantiation, nor any
of their popish opinions; so shall you declare the sacrament to be
a matter of faith, and not of reason, as the papists make it. For
they deny God's omnipotency, in that they say Christ is not there,
if bread be there: but faith looketh on the omnipotency of God,
joined with his promise, and doubteth not but that Christ is able
to give that he promiseth us spiritually by faith, the bread still
remaining in substance, as well as if the substance of bread were
taken away: for Christ saith not in any place, this is no bread.
But of this gear God shall instruct you, if you hang on his
promise, and pray for the power and wisdom of his Spirit, which
undoubtedly as you are bound to look for, praying for it, so he
hath bound himself by his promise to give it: the which thing he
grant unto us both, and to all his people, for his name's sake,
through Christ our Lord! Amen.

"JOHN BRADFORD."

To certain godly men, whom he exhorteth to be patient under the
cross, and constant in the true doctrine which they had professed.

"My dearly beloved in the Lord, as in him I wish you well to fare,
so I pray God I and you may continue in his true service, that
perpetually we may enjoy the same welfare, as here in hope, so in
heaven indeed, and eternally.

"You know this world is not your home, but a pilgrimage and place
wherein God trieth his children: and therefore as it knoweth you
not, nor can know you, so I trust you know not it; that is, you
allow it not, nor in any point will seem so to do, although by
many you be occasioned thereto. For this hot sun, which now
shineth, burneth so sore, that the corn which is sown upon sand
and stony ground, beginneth to wither; that is, many which
beforetimes were taken for hearty gospellers, begin now, for the
fear of afflictions, to relent, yea, to turn to their vomit again,
thereby declaring that though they go from among us, yet were they
never of us; or else they would have still tarried with us, and
neither for gain nor loss have left us, either in word or in deed.
As for their heart, (which undoubtedly is double, and therefore in
danger of God's curse,) we have as much with us, as the papists
have with them, and more too by their own judgment. For they,
playing wily-beguily themselves, think it enough inwardly to
favour the truth, though outwardly they curry favour: What though
with my body, say they, I do this or that? God knoweth my heart is
whole with him.

"Ah! brother, if thy heart be whole with God, why dost not thou
confess and declare thyself accordingly, by word and fact? Either
that which thou sayest thou believest in thy heart is good, or no.
If it be good, why art thou ashamed of it? If it be evil, why dost
thou keep it in thy heart? Is not God able to defend thee,
adventuring thyself for his cause? or will he not defend his
worshippers? Doth not the Scripture say, that the eyes of the Lord
are on them that fear him, and trust in his mercy? And whereto?
Forsooth to deliver their souls from death, and to feed them in
the time of hunger.

"If this be true, as it is most true, why are we afraid of death,
as though God could not comfort or deliver us, or would not,
contrary to his promise? Why aIe we afraid of the loss of our
goods, as though God would leave them that fear him destitute of
all good things, and so do against his most ample promises? Ah!
faith, faith, how few feel thee nowadays! Full truly said Christ,
that he should scarcely find faith, when he came on earth. For if
men believed these promises, they would never do any thing
outwardly, which inwardly they disallow. No example of men, how
many soever they be, or how learned soever they be, can prevail in
this behalf: for the pattern which we must follow is Christ
himself, and not the more company or custom. His word is the
lantern to lighten our steps, and not learned men. Company and
custom are to be considered according to the thing they allow.
Learned men are to be listened to and followed according to God's
lore and law: for else the more part goeth to the devil. As custom
causeth error and blindness, so learning, if it be not according
to the light of God's word, is poison, and learned men most
pernicious. The devil is called demon for his cunning, and the
children of the world are much wiser than the children of light in
their generation: and I know the devil and his darlings have
always for the most part more helps in this life than Christ's
church and her children. They (the devil and his synagogue I mean)
have custom, multitude, unity, antiquity, learning, power, riches,
honour, dignity, and promotions plenty, as always they have had,
and shall have commonly, and for the most part until Christ's
coming, much more than the true church hath presently, heretofore
hath had, or hereafter shall have. For her glory, riches, and
honour are not here; her trial, cross, and warfare are here.

"And therefore, my dear hearts in the Lord, consider these things
accordingly. Consider what you be: not worldlings, but God's
children. Consider where you be: not at home, but in a strange
country. Consider among whom you are conversant, even in the midst
of your enemies, and of a wicked generation; and then I trust you
will not much muse at affliction; which you cannot be without,
being as you be, God's children, in a strange country, and in the
midst of your enemies, except you would leave your Captain,
Christ, and follow Satan for the muck of this world, rest and
quietness, which he may promise you, and you indeed think you
shall receive it by doing as he would have you to do. But, my
sweet hearts! he is not able to pay that he promiseth. Peace and
war come from God, riches and poverty, wealth and woe. The devil
hath no power but by God's permission. If then God permit him a
little on your goods, body, or life, I pray you tell me what can
much hurt you, as Peter saith, you being followers of godliness?
Think you that God will not remember you in his time, as most
shall be to your comfort? Can a woman forget the child of her
womb? And if she should, yet will I not forget thee, saith the
Lord. Look upon Abraham in his exile and misery; look upon Jacob,
Joseph, Moses, David, the prophets, apostles, and all the godly
from the beginning; and my good brethren, is not God the same God?
Is he a changeling? You have heard of the patience of Job, saith
St. James, and you have seen the end, how that God is merciful,
patient, and long-suffering: even so I say unto you, that you
shall find accordingly, if so be you be patient; that is, if so be
you fear him, set his word before you, serve him thereafter, and
if he lay his cross on you, you bear it with patience: the which
you shall do when you consider it not according to the present
sense, but according to the end.

"Therefore I heartily beseech you, and out of my bonds, which I
suffer for your sake, pray you, mine own sweet hearts in the Lord,
that you would cleave in heart and humble obedience to the
doctrine taught you by me, and many others my brethren. For we
have taught you no fables nor tales of men, or our own fantasies,
but the very word of God, which we are ready with our lives (God
so enabling us, as we trust he will) to confirm, and by the
shedding of our bloods, in all patience and humble obedience to
the superior powers, to testify and seal up, as well that you
might be more certain of the doctrine, as that you might be ready
to confess the same before this wicked world; knowing that if we
confess Christ and his truth before men, he will confess us before
his Father in heaven: if so be we be ashamed hereof for loss of
life, friends, or goods, he will be ashamed of us before his
Father, and his holy angels in heaven.

"Therefore take heed, for the Lord's sake take heed; take heed,
and defile not your bodies or souls with this Romish and
antichristian religion set up amongst us again: but come away,
come away, as the angel crieth, from amongst them in their
idolatrous service, lest you be partakers of their iniquity.
Hearken to your preachers as the Thessalonians did to Paul; that
is, confer their sayings with the Scriptures, and if they sound
not thereafter, the morning light shall not shine upon them.

"Use much and hearty prayer for the spirit of wisdom, knowledge,
humbleness, meekness, sobriety, and repentance, which we have
great need of; because our sins have thus provoked the Lord's
anger against us: but let us bear his anger, and acknowledge our
faults with bitter tears and sorrowful sighs, and doubtless he
will be merciful to us after his wonted mercy. The which thing he
vouchsafe to do for his holy name's sake in Christ Jesu our Lord,
to whom with the Father and the Holy Ghost, be all honour, glory,
praise, and everlasting thanks, from this time forth for evermore.
Amen.

"Out of prison by yours in the Lord to command.

JOHN BRADFORD."

A letter to Master George Eaton.

"Almighty God, our heavenly Father, recompense abundantly into
your bosom, my dearly beloved, here and eternally, the good which
from him by you I have continually received since my coming into
prison. Otherwise can I never be able to requite your loving-
kindness here, than by praying for you, and after this life, by
witnessing your faith declared to me by your fruits, when we shall
come and appear together before the throne of our Saviour Jesus
Christ, whither, I thank God, I am even now a-going; ever looking
when officers will come, and satisfy the precept of the prelates, 
whereof though I cannot complain, because I have justly deserved a
hundred thousand deaths at God's hands by reason of my sins, yet I
may and must rejoice, because the prelates do not persecute in me
mine iniquities, but Christ Jesus and his verity: so that they
persecute not me, they hate not me; but they persecute Christ,
they hate Christ.

"And because they can do him no hurt, (for he sitteth in heaven,
and laugheth them and their devices to scorn, as one day they
shall feel,) therefore they turn their rage upon his poor sheep,
as Herod their father did upon the infants. Great cause therefore
have I to rejoice, that my dear Saviour Christ will vouchsafe,
amongst many, to choose me to be a vessel of grace to suffer in
me, (who have deserved so often and justly to suffer for my sins,)
that I might be most assured I shall be a vessel of honour, in
whom he will be glorified.

"Therefore, my right dear brother in the Lord, rejoice with me,
give thanks for me; and cease not to pray, that God, for his
mercy's sake, would make perfect the good lie hath begun in me.
And as for the doctrine which I have professed and preached, I do
confess unto you in writing, as to the whole world I shortly
shall, by God's grace, in suffering, that it is the very true
doctrine of Jesus Christ, of his church, of his prophets,
apostles, and all good men: so that if an angel should come from
heaven and preach otherwise, the same were accursed.

"Therefore waver not, dear heart in the Lord, but be confirmed in
it; and as your vocation requireth, when God so will, confess it,
though it be perilous so to do. The end shall evidently show
another manner of pleasure for so doing, than tongue can tell. Be
diligent in prayer, and watch therein. Use reverent reading of
God's word. Set the shortness of this time before your eyes, and
let not the eternity that is to come depart out of your memory.
Practise in doing that you learn by reading and hearing. Decline
from evil, and pursue good. Remember them that be in bonds,
especially for the Lord's cause, as members of your body, and
fellow-heirs of grace. Forget not the afflictions of Sion, and the
oppression of Jerusalem; and God our Father shall give us his
continual blessing through Christ our Lord, who guide us as his
dear children for ever. Amen.

"And thus I take my vale and farewell with you, dear brother, for
ever in this present life, till we shall meet in eternal bliss;
whither our good God and Father bring us shortly. Amen.-- God
bless all your babes for ever. Amen.-- Out of prison this eighth
of February.

"Your afflicted brother for the Lord's cause.

JOHN BRADFORD."

Another letter to Mrs. Ann Warcup.

"Almighty God, our heavenly Father, for his Christ's sake,
increase in us faith, by which we may more and more see what glory
and honour is reposed and safely kept in heaven, for all them that
believe with the heart, and confess Christ and his truth with the
mouth. Amen.-- My dearly beloved, I remember that once heretofore
I wrote unto you a vale or a farewell upon conjecture: but now I
write my farewell to you in this life indeed, upon certain
knowledge. My staff standeth at the door; I continually look for
the sheriff to come for me, and I thank God I am ready for him.
Now go I to practise that which I have preached. Now am I climbing
up the hill: it will cause me to puff and to blow before I come to
the cliff. The hill is steep and high, my breath is short, and my
strength is feeble: pray therefore to the Lord for me, that as I
have now, through his goodness, even almost come to the top, I may
by his grace be strengthened, not to rest till I come where I
should be. O loving Lord! put out thy hand, and draw me unto thee;
for no man cometh, but he whom the Father draweth. See, my dearly
beloved, God's loving mercy: he knoweth my short breath and great
weakness. As he sent for Elias in a fiery chariot, so sendeth he
for me; for by fire my dross must be purified, that I may be fine
gold in his sight. O unthankful wretch that I am! Lord, do thou
forgive me mine unthankfulness. Indeed I confess, (right dear to
me in the Lord!) that my sins have deserved hell-fire, much more
than this fire. But lo, so loving is my Lord, that he converteth
the remedy for my sins, the punishment for my transgressions, into
a testimonial of his truth, and a testification of his verity,
which the prelates do persecute in me, and not my sins. Therefore
they persecute not me, but Christ in me, which, I doubt not, will
take my part unto the very end. Amen.

"Oh that I had so open a heart as could so receive as I should do
this great benefit and unspeakable dignity, which God my Father
offereth to me! Now pray for me, my dearly beloved: pray for me
that I never shrink. I shall never shrink, I hope. I trust in the
Lord I shall never shrink: for he that always hath taken my part,
I am assured will not leave me when I have most need, for his
truth and mercy's sake. O Lord! help me. Into thy hands I commend
me wholly. In the Lord is my trust, I care not what man can do
unto me: Amen, Amen. My dearly beloved, say you Amen also; and
come after, if so God call you. Be not ashamed of the gospel of
Christ, but keep company with him still. He will never leave you,
but in the midst of temptation will give you an out-scape, to make
you able to bear the brunt. Use hearty prayer; reverently read and
hear God's word; put it in practice; look for the cross; lift up
your hands, for your redemption draweth nigh; know that the death
of God's saints is precious in his sight. Be merry in the Lord;
pray for mitigation of God's heavy displeasure upon our country.
God keep us for ever; God bless us with his spiritual blessings in
Christ. And thus I bid you farewell for ever in this present life.
Pray for me, pray for me; for God's sake pray for me. God make
perfect his good work begun in me. Amen.-- Out of prison, the
seventh of February.

"Yours in the Lord.

J. BRADFORD."

In the story of Master Bradford, it was above rehearsed, how a
certain gentlewoman, being in trouble by her father and mother for
not coming to mass, sent her servant to visit Master Bradford in
prison; who, tendering the woeful case of the gentlewoman, to the
intent partly to confirm her with counsel, partly to relieve her
oppressed mind with some comfort, directed this letter unto her:
the contents whereof are these.

To a certain godly gentlewoman, troubled and afflicted by her
friends for not coming to the mass.

"I wish unto you, right worshipful and my dearly beloved sister in
the Lord, as to myself, the continual grace and comfort of Christ,
and of his holy word, through the operation of the Holy Spirit,
who strengthen your inward man with the strength of God, that you
may continue to the end in the faithful obedience of God's gospel,
whereto you are called. Amen.

"I perceived by yourself, the last day when you were with me, bow
that you are in the school-house and trial-parlour of the Lord;
which to me is (at the least it should be) a great comfort, to see
the number of God's elect by you increased, which are in that
state whereof God hath not called many, as Paul saith. And as it
is a comfort to me, so should it be a confirmation unto me, that
the Lord, for his faithfulness' sake, will make perfect and finish
the good he hath begun in you to the end.

"If then your cross be to me a comfort or token of your election,
and a confirmation of God's continual favour, my dearly beloved,
how much more ought it to be so unto you, unto whom he hath not
only given to believe, but also to come into the trace of
suffering for his sake; and that not commonly of common enemies,
but even of your own father, mother, and all your friends, I mean
kinsfolks, as you told me! by which I see Christ's words to be
true, how that he came to give his children such a peace with him,
as the devil might not, nor may abide; and therefore stirreth up
father and mother, sister and brother, rather than it should
continue. But, my dear sister, if you cry with David to the Lord,
and complain to him; how that for conscience to him, your father
and mother have forsaken you, you shall hear him speak in your
heart, that he hath received you; and by this would have you to
see, how that he maketh you here like to Christ, that elsewhere
(in heaven) you might be like unto him; whereof you ought to be
most assured, knowing that in time, even when Christ shall appear,
you shall be like unto him. For he will make your body, which now
you defile not with idolatrical service in going to mass, like
unto his own glorious and immortal body, according to the power
whereby he is able to do all things. He will confess you before
his Father, which do not deny his verity in word nor deed before
your father; he will make you to reign with him, that now suffer
for him and with him; he will reward you with himself and all the
glory he hath, that now, for his sake, deny yourselves with all
that ever you have; he will not leave you comfortless, that seek
no comfort but at his hand though for a little time you he
afflicted, yet therein will he comfort and strengthen you, and at
the length make you to be merry with him in such joy as is
infinite and endless. He will wipe all the tears from your eyes;
he will embrace you as your dear Husband; he will, after he hath
proved you, crown you with a crown of glory and immortality, such
as the heart of man shall never be able to conceive in such sort
as the thing is. He now beholdeth your stedfastness, and striving
to do his good will; and shortly will he show you how sted fast he
is, and will be ready to do your will, after that you have fully
resigned it to his will.

"Pledge him in his cup of the cross, and you shall pledge him in
the cup of his glory. Desire to drink it before it be come to the
dregs, whereof the wicked shall drink, and all those that, for
fear of the cross and pledging the Lord, do walk with the wicked,
in betraying in fact and deed that which their heart embraceth for
verity. The which thing if you should do, (which God forbid,)
then, my dear mistress and sister in the Lord, you should not only
lose all that I have before spoken, and much more infinitely of
eternal joy and glory, but also be a castaway, and partaker of
God's most heavy displeasure in hell-fire eternally; and so for a
little ease, which you cannot tell how long it will last, to lose
for ever and ever all ease and comfort. For he that gathereth not
with me, saith Christ, (as no mass-gospeller doth,) scattereth
abroad. According to that we do in this body, we shall receive, be
it good or bad. If of our words we shall be judged to condemnation
or salvation; much more then of our facts and deeds. You cannot be
partaker of God's religion and antichrist's service, whereof the
mass is most principal. You cannot be a member of Christ's church,
and a member of the pope's church. You must glorify God not only
in soul and heart, but also in body and deed. You may not think
that God requireth less of you his wife now, than your husband did
of you. If both heart and body your husband would have, shall
Christ have less, trow you, which hath so bitterly and dearly
bought it? If your husband could not admit an excuse how your
heart is his only, if he should have taken your body in bed with
another; do you think that Christ will allow your body at mass,
although your heart consent not to it?

"God esteemeth his children, not only of their hearts, but of
their pure hands and works; and therefore in Elias's time he
counted none to be his servants and people, but such as had not
bowed their knees to Baal; as now he doth not in England account
any other to be his darlings, which know the truth in heart, and
deny it in their deeds; as do our mass-gospellers.

"We ought to desire above all things the sanctifying of God's holy
name, and the coming of his kingdom; and shall we then see his
name blasphemed so horribly, as it is at mass, by making it a
sacrifice propitiatory, and setting forth a false Christ of the
priests' and bakers' making, to be worshipped as God, and say
nothing? The Jews rent their clothes asunder in seeing or hearing
any thing blasphemously done or spoken against God; and shall we
yet come to church where mass is, and be mute? Paul and Barnabas
rent their clothes to see the people of Lycaonia to offer
sacrifice unto them; and shall we see sacrifice and God's service
done to an inanimate creature, and be mum? What thing helpeth more
or so much antichrist's kingdom as doth the mass? And what
destroyeth preaching and the kingdom of Christ upon earth more
than it doth? And how can we then say, Let thy kingdom come, and
go to mass? How can we pray before God, Thy will be done on earth,
when we will do our own will, and the will of our father or
friends? How pray we, Deliver us from evil, which, knowing the
mass to be evil, do come to it?

"But what go I about to light a candle in the noon-day, that is,
to tell you that we may not go to mass, or to the congregation
where it is, except it be to reprove it, in that all men in so
doing do but dissemble both with God and man? And is dissembling
now to be allowed? How long will men yet halt on both knees? saith
God. Halting, saith St. Paul, bringeth out of the way; that is to
say, out of Christ, which is the way: so that he which is not in
him shall wither away, and be cast into hell-fire. For Christ will
be ashamed of them before his Father, which be now ashamed of his
truth before this wicked generation.

"Therefore, my good mistress, take good heed; for it had been
better for you never to have known the truth, and there-through to
have escaped from papistical uncleanness, than now to return to
it; making eftsoons your members, being members of righteousness,
members of unrighteousness; as you do, if you do but go to the
church where mass is. Be pure therefore, and keep yourself from
all filth of the spirit, and of the flesh. Abstain not only from
all evil, but from all appearance of evil.

"And so the God of peace shall be with you, the glory of God shall
govern you, the Spirit of God shall sanctify you, and be with you
for ever, to keep you from all evil, and to comfort you in all
your distress and trouble; which is but short, if you consider the
eternity you shall enjoy in glory and felicity in the Lord, which
undoubtedly you shall not fail but inherit for ever, if so be you,
as the elect child of God, put your trust in his mercy, call upon
his name unfeignedly, and yield not over to the wicked world, but
stick still against it unto the end. God, for his holy name's
sake, who is properly the God of the widows, be your good and dear
Father for ever, and help you always, as I myself would be holpen
at his hands in all things; and especially in this his own cause.
Amen, Amen.

"JOHN BRADFORD."

To one by whom he had received much comfort and relief in his
trouble and imprisonment.

"The mercy of God in Christ, peculiar to his children, be evermore
felt of you, my dearly beloved in the Lord. Amen.

"When I consider with myself the benefits which God hath showed
unto me by your means, if I had so good and thankful a heart as I
would I had, I could not with dry eyes give him thanks; for
certainly they are very many and great. And now, being yet still
the Lord's prisoner, I receive from him more benefits by you. For
the which I think myself so much bound to you, my good brother,
(although you were but the instrument by whom God wrought and
blessed me,) that I look not to come out of your debt by any
pleasure or service that I shall ever be able to do you in this
life. I shall heartily pray unto God, therefore, to requite you
the good you have done to me for his sake: for I know that which
you have done, you have done it simply in respect of God and his
word. He therefore give you daily more and more to be confirmed in
his truth and word, and so plentifully pour upon you the riches of
his Holy Spirit and heavenly treasures laid up in store for you,
that your corporal and earthly riches may be used of you as
sacraments and significations thereof; the more to desire the one
-- that is, the heavenly, and the less to esteem the other -- that
is, the earthly. For Satan's solicitation is, so to set before you
the earthly, that therein and thereby you should not have access
to the consideration of the heavenly, but, as one bewitched,
should utterly forget them, and altogether become a lover and
worshipper of the earthly mammon, and so to fall to covetousness,
and a desire to be rich, by that means to bring you into many
noisome and hurtful lusts: as now-a-days I hear of many which have
utterly forsaken God and all his heavenly riches, for antichrist's
pleasure, and the preserving of their worldly pelf, which they
imagine to leave to their posterity; whereof they are uncertain,
as they may be most certain they leave to them God's wrath and
vengeance, in his time to be sent by visitation, if they in time
heartily repent not, and prevent not the same by earnest prayer.
Wherein, my good brother, if you be diligent, hearty, and
persevere, I am sure God will preserve you from evil, and from
yielding yourself to do as the world now doth, by allowing in
bodily fact in the Romish service, that which the inward
cogitation and mind doth disallow. But if you be cold in prayer,
and come into consideration of earthly and present things simply,
then shall you fall into faithless follies and wounding of your
conscience; from which God evermore preserve you, with your good
wife, and your babe Leonard, and all your family; to the which I
wish the blessing of God, now and for ever, through Christ our
Lord. Amen.

"I pray you give thanks for me to your old bed- fellow, for his
great friendship for your sake showed to me when I was in the
Tower.

"JOHN BRADFORD."

To a faithful friend of his, and his wife, resolving their doubt,
why they ought not to come to auricular confession.

"The merciful God, and Father of our Lord Jesus Christ, which
loveth us as a most dear Father, and hath put upon him towards us
the affection of a most tender mother towards her children, so
that he can no less think upon us (although of ourselves we be
most unworthy, and deserve nothing less) than she can think on her
only begotten child in his distress; yea, if she should forget her
child, as some unnatural mother will do, yet will he never forget
us, although for a time he seem to sleep, that we might be
occasioned to call loud and awake him: this good God keep you, my
dear brother Nathaniel, and your good yoke-fellow, my heartily
beloved sister in the Lord, in all things now and for ever, to his
glory, and your eternal comfort: and also of his goodness he grant
you both the feeling of that hope, which undoubtedly he hath laid
up in store for you both, far passing the store and provision, not
only which you have made, but all the world is able to make, as I
trust already he hath wrought it in you: but I beseech him to
increase it more and more, and kindle in you a hearty longing for
the enjoying of the same; the which once felt and had in deed,
then the means by the which we come thereto cannot be so greatly
dreaded, as most men do dread them, because either they want this
feeling, (I mean it, of altogether,) or else because the sense of
this present time and things therein, are as a mist to the hiding
of those things from our sight, lest we should run and embrace
them by hearty prayer; the spirit whereof God grant us, and indeed
we should attain enough in this behalf, if we continued therein.

"For auricular confession, wherein you desire my advice for your
good yoke-fellow and family, (my most dear brother,) I am as ready
to give it, as you to desire it, yea, more glad, forasmuch as half
a suspicion was in me (at the least touching my dear sister your
wife) of a loathing of my advice, that too much had been given,
whereas indeed I should lament my too little feeding you
spiritually, as you, both out of prison and in prison, have fed me
corporally. But as I always thought of her, so I yet think, that
she is the child of God, whom God dearly loveth, and will in his
good time, to her eternal comfort, give her her heart's desire in
sure feeling and sensible believing of this, which I would she had
often in her mind; namely, that he is her God and Father through
Jesus Christ our dear Lord and Saviour. A greater service to God
she cannot give, than to believe this. If Satan say, she believeth
not, to answer not him but the Lord, and to say, Yea, Lord, help
my unbelief; and increase my poor faith, which Satan saith is no
faith: make him a liar, Lord, as always he hath been, is, and
shall be. Undoubtedly, sooner or later God will graciously hear
her groans, and keep all her tears in his bottle, yea, write them
in his counting-book, for he is a righteous God, and hath no
pleasure in the death of his creature; he loveth mercy, he will
return and show her his mercy, he will cast all her sins and
iniquities into the bottom of the sea; and the longer that he
tarrieth, (as he doth it but to prove her,) so the more liberally
will he recompense her long looking; which no less pleaseth him,
than it grieveth now her outward Adam. For the mortification
whereof God useth this cross, and therefore if she desire to bear
the same, doubtless God will make her able to bear it; and in
presumption of his goodness and strength, let her cast herself
wholly upon him; for he is faithful, and will assuredly confirm,
and bring to a happy end, that good which graciously he hath begun
in her. The which thing I desire him to do for his own glory and
name's sake. Amen, Amen.

"And now to the matter. Confession auricular, as is was first used
and instituted, (which was by the way of a counsel asking,) I take
to be amongst those traditions which are indifferent; that is,
neither unlawful, nor necessarily binding us, except the offence
of the weak could not be avoided. But to consider it as it is now
used, (I write to you but as I think, and what my mind is; which
follow no further, than good men by God's word do allow it,) to
consider it, I say, as it is now used, methinketh, it is plainly
unlawful and wicked, and that for these causes:

"First, because they make it a service of God, and a thing which
pleaseth God of itself, I will not say meritorious; this bringer,
my brother, can tell you at large how great this evil is.

"Secondly, because they make it of necessity, so that he or she
that useth it not, is not taken for a good Christian.

"Thirdly, because it requireth of itself an impossibility; that
is, the numbering and telling of all our sins; which no man
perceiveth, much less can utter.

"Fourthly, because it establisheth and confirmeth, at the least
alloweth, praying to saints: Precor sanctam Mariam, you must say,
or the priest for you.

"Fifthly, because it is very injurious to the liberty of the
gospel, the which to affirm in example and fact, I take to be a
good work and dear in God's sight.

"Sixthly, because (as it is used) it is a note, yea, a very sinew,
of the popish church: and therefore we should be so far from
allowing the same, that we should think ourselves happy to lose
any thing in bearing witness there-against.

"Seventhly, because, instead of counsel, thereat you should
receive poison; or, if you refuse it under Sir John's benedicite,
you should no less there be wounded in the briers.

"Eighthly, because the end and purpose why we go thither, is for
the avoiding of the cross; that is, for our own cause, and not for
Christ's cause, or for our brethren's commodity. For in that they
make it so necessary a thing, and a worshipping of God, it cannot
but be against Christ, and the freedom of his gospel: and the same
thing teacheth us, that it is against the commodity of our
brethren, which either be weak, either be strong, either be
ignorant, either be obstinate. If they be weak, by your resorting
to it, they be made more weak. If they be strong, you do what you
can to infirm their strength. If they be ignorant, therein you
help to keep them by your fact. If they be obstinate, your
resorting to it cannot but rock them asleep in their obstinate
error of the necessity of this rite and ceremony. These causes
recited, do show you what I think in this: but my thinking must no
further bind you than a man's thought should do, except the same
be grounded upon God's word, which bindeth indeed, as I think they
do. I doubt not but you, weighing these causes, and especially
two, the first and the last, if you pray to God for his Spirit to
direct you, and thereto ask the advice of this my good brother and
other godly learned men, I doubt not (I say) but you shall be
guided to do that which is best in God's sight, although in the
sight of the world, perhaps, you should be counted foolish and
precise. But be at a point with yourselves as the disciples of
Christ, which had forsaken themselves, to follow, not your will,
but God's will, as you daily pray in the Lord's prayer.

"The cross of Christ be willing to carry, lest you carry the cross
of the world, the flesh, or the devil. One of these four crosses
you must carry. Three of them bring to hell, and therefore the
more part goeth that way, which is a broad way. Only the fourth
bringeth to heaven; but few go that way, as well because the way
is strait, as also because few walk in it. Howbeit, though it be
strait, it is but short, and the few are many, if you consider the
godly, as the patriarchs, prophets, apostles, martyrs, confessors,
and Christ Jesus, with all his guard and train. Think not scorn to
come after them which are gone before you, and after them which
now go before you, in whose number I trust I am appointed to be
one; and I beseech you pray for me, that God would vouch me worthy
that honour. Our sins deserve plagues, prison, and the loss of all
that ever we have: therefore if God remove our sins out of sight,
and send us prison, or loss of goods and living, for his name's
sake, O how happy are we! My dear hearts in the Lord, consider
this gear, and be assured that he which loseth any thing for
Christ's sake, the same in his posterity shall find it here, and
in heaven elsewhere. As for unableness to answer for your faith,
it shall be enough to will them to dispute with your teachers.
Faith standeth not in disputing. I think few, if it came to
disputing, could defend the Godhead of Christ and many other
articles: I speak it for the simple sort. Pray for me. Lack of
paper maketh this end. Commend me to my good brother R. B., and my
good sister his wife. I pray them to pray for me. I trust by this
bearer to hear how you do.

"JOHN BRADFORD."

To a dear friend N., and his wife.

"God's mercy in Christ I wish you to feel, my dear brother, with
my faithful sister your wife, now and for ever. Amen.

"Having this occasion, I could not but write something, as well to
put myself in remembrance of my duty to God-ward for you, both in
thankfulness and prayer, as to put you in remembrance of me; and
your duty towards God for me, in praying for me; for I dare not
say in thankfulness for me: not that I would have you to give no
thanks to God for his wonderfully great and sweet mercies towards
me, and upon me in Christ his Son; but because I have not deserved
it at either of your hands. For ye both know right well, at least
my conscience doth accuse me, how that I have not only not
exhorted and taught you (as both my vocation and your deserts
required) to walk worthy of that vocation which God hath made you
worthy of, and with trembling and fear to work out your salvation
(that is, in the fear of God to give yourselves to great vigilancy
in prayer for the increase of faith, and to a wary circumspection
in all your conversation, not only in works and words, but also in
thoughts, because God is a searcher of the heart, and out of the
heart it cometh that defileth us in God's sight): I have (I say)
not only not done this, but also have given you example of
negligence in prayer, watching, fasting, talking, and doing; so
that woe to me for giving you such offence. Partly for this cause,
dear brother and sister, God hath cast me here, that I might
repent me and turn to him; and that ye might also, by this
correction upon me, be more diligent to redress these things and
others, if they in your conscience do accuse you.

"My dearly beloved, heavily is God's anger fallen upon us all;
doleful is this day. Now hath antichrist all his power again. Now
is Christ's gospel trodden under foot. Now are God's people a
derision and prey for the wicked. Now is the greatest plague of
all plagues fallen, the want of God's word: and all these we have,
yea, I alone have justly deserved. Oh! that as I write, (I alone,)
I could with David, and with Jonas, in heart say so. But I do not,
I do not. I see not how grievously I have sinned, and how great a
misery is fallen for mine unthankfulness for God's word, for mine
hypocrisy in professing, preaching, hearing, and speaking of God's
word; for my not praying to God for the continuance of it, for my
not living of it thoroughly, as it requireth, &c. I will speak
nothing of my manifest evils, for they are known to you well
enough.

"Dear brother and sister, with me say ye the like for your own
parts, and with me join your hearts, and let us go to our heavenly
Father, and for his Christ's sake beseech him to be merciful unto
us, and to pardon us: O good Father, it is we that have deserved
the taking away of thy word; it is we that have deserved these thy
just plagues fallen upon us; we have done amiss; we have dealt
unjustly with thy gospel; we have procured thy wrath; and
therefore just art thou in punishing us, just art thou in plaguing
us, for we are very miserable. But, good Lord and dear Father of
mercy, whose justice is such, that thou wilt not punish the poor
souls of this realm, which yet have not thus sinned against thee
as we have done, (for many yet never heard thy word,) for our
trespasses; and whose mercy is so great, that thou wilt put our
iniquities out of thy remembrance for thy Christ's sake, if we
repent and believe: grant us, we beseech thee, true repentance and
faith, that we, having obtained pardon for our sins, may, through
thy Christ, get deliverance from the tyranny of antichrist now
oppressing us.

"O good Father, which hast said, that the sceptre of the wicked
should not long lie upon and over the just, lest they should put
forth their hands to iniquity also; make us just, we pray thee in
Christ's name, and cut asunder the cords of them that hate Sion;
let not the wicked people say, Where is their God? Thou our God
art in heaven, and dost whatsoever pleaseth thee upon earth.

Oh that thou wouldest in the mean while, before thou dost deliver
us -- that, I say, thou wouldest open our eyes to see all these
plagues to come from thee, and all other that shall come,
whatsoever they be, public or private, that they come not by
chance nor by fortune, but that they come even from thy hand; and
that justly and mercifully: justly, because we have and do deserve
them, not only by our birth-poison still sticking and working in
us, but also by our former evil life past, which by this
punishment and all other punishments thou wouldest have us to call
to our remembrance, and to set before us, that thou mightest put
them from before thee, whereas they stand so long as they aIe not
in our remembrance, to put them away by repentance. Mercifully, O
Lord God, dost thou punish, in that thou dost not correct to kill,
but to amend; that we might repent our sins, ask mercy, obtain it
freely in Christ, and begin to suffer for righteousness' sake; to
be part of thy house, whereat thy judgment beginneth; to be
partakers of the afflictions of thy church, and thy Christ, that
we might be partakers of the glory of the same; to weep here that
we might rejoice elsewhere; to be judged in this world, that we
might with thy saints judge hereafter the world; to suffer with
Christ, that we might reign with him; to be like to Christ in
shame, that we might be like to him in glory; to receive our evils
here, that we might with poor Lazarus find rest elsewhere; rest, I
say, and such a rest as the eye hath not seen, the ear hath not
heard, nor the heart of man is able to conceive. Oh! that our eyes
were open to see this: that the cross cometh from thee to declare
thy justice and thy mercy, and hereto, that we might see how short
a time the time of suffering is; how long a time the time of
rejoicing is, to them that suffer here; but to them that will not,
how long and miserable a time is appointed and prepared; a time
without time in eternal woe and perdition, too horrible to be
thought upon. From the which keep us, dear Father, and give us
more light in soul to see this gear, and how that all thy dearest
children have carried the cross of grievous afflictions in this
life; in whose company do thou place us; and such a cross lay upon
us, as thou wilt make us able to bear, to thy glory and our
salvation in Christ, for whose sake we pray thee to shorten the
days of this our great misery fallen upon us most justly, and in
the mean season give us patience, repentance, faith, and thy
eternal consolation. Amen, Amen, Amen.

"And thus, dear hearts, I have talked, methinks, a little while
with you, or rather we have all talked with God. Oh! that God
would give us his Spirit of grace and prayer. My dearly beloved,
pray for it, as for yourselves, so for me; and that God would
vouchsafe to make me worthy to suffer with a good conscience for
his name's sake. Pray for me, and I shall do the like for you.--
This twentieth of December, by him whom by this bringer you shall
learn. I pray you give my commendations to all that love me in the
Lord. Be merry in Christ, for one day in heaven we shall meet and
rejoice together for evermore. Amen."

To my good brother Augustine Bernher.

"Mine own good Augustine, the Lord of mercy bless thee, my dear
brother, for ever. I have good hope, that if you come late at
night, I shall speak with you; but come as secretly as you can:
howbeit, in the mean season, if you can, and as you can, learn
what Master G. hath spoken to Dr. Story and others. The cause of
all this trouble both to my keeper and me, is thought to come by
him. It is said that I shall be burned in Smithfield, and that
shortly. The Lord's will be done. Behold, here I am, Lord, send
me. Ah! mine own sweet friend, I am now alone, lest I should make
you and others worse. If I should live, I would more warily use
the company of God's children, than ever I have done. I will bear
the Lord's anger, because I have sinned against him. Commend me to
my most dear sister, for whom my heart bleedeth: the Lord comfort
her and strengthen her unto the end! I think I have taken my leave
of her for ever in this life, but in eternal life we shall most
surely meet, and praise the Lord continually. I have now taken a
more certain answer of death than ever I did: and yet not so
certain as I think I should do. I am now as a sheep appointed to
the slaughter. Ah! my God, the hour is come; glorify thy most
unworthy child. I have glorified thee, saith this my sweet Father,
and I will glorify thee. Amen.-- Ah! mine own bowels, praise God
for me; and pray for me; for I am his hope: I hope he will never
forsake me, though I have above all others most deserved it. I am
the most singular example of his mercy, praised be his name
therefore for ever. Cause Mrs. Pierrepoint to learn of the
sheriff, Master Chester, what they purpose to do with me; and
know, if you can, whether there be any writ forth for me. I am
like to an owl in the house, and as a sparrow alone in the house-
top. Ah! my Augustine, how long shall God's enemies thus triumph?
I have sent you this of the baptism of children to write out; when
this is done, you shall have other things. Pray, pray, mine own
dear heart, on whom I am bold. The keeper telleth me, that it is
death for any to speak with me, but yet, I trust, that I shall
speak with you.

"JOHN BRADFORD.

To these letters of Master Bradford above specified, here is also
adjoined another letter of the said Bradford, written to certain
of his faithful friends, worthy of all Christians to be read;
wherein is described a lively comparison between the old man and
the new: also between the law and the gospel, containing much
fruitful matter of divinity, necessary for Christian consciences
to read and understand.

A letter of Master Bradford, describing a comparison between the
old man and the new, &c.

"A man that is regenerate and born of God (the which thing that
every one of us be, our baptism, the sacrament of regeneration,
doth require under pain of damnation, and therefore let every one
of us with the Virgin Mary say, Be it unto me, O Lord, according
to thy word, according to the sacrament of baptism, wherein thou
hast declared our adoption; and let us lament the doubting hereof
in us, striving against it, as we shall be made able of the Lord):
a man, I say, that is regenerate, consisteth of two men (as a man
may say); namely, of the old man, and of the new man: the old man
is like to a mighty giant, such a one as was Goliath, for his
birth is now perfect; but the new man is like unto a little child,
such a one as was David, for his birth is not perfect until the
day of his general resurrection.

"The old man therefore is more strong, lusty, and stirring than is
the new man, because the birth of the new man is but begun now,
and the old man is perfectly born. And as the old man is more
stirring, lusty, and stronger than the new man; so is the nature
of him clean contrary to the nature of the new man, as being
earthly and corrupt with Satan's seed, the nature of the new man
being heavenly, and blessed with the celestial seed of God. So
that one man, inasmuch as he is corrupt with the seed of the
serpent, is an old man; and inasmuch as he is blessed with the
seed of God from above, he is a new man. And as, inasmuch as he is
an old man, he is a sinner and an enemy to God; so, inasmuch as he
is regenerate, he is righteous and holy, and a friend to God, the
seed of God preserving him from sin, so that he cannot sin, as the
seed of the serpent (wherewith he is corrupt even from his
conception) inclineth him, yea, enforceth him to sin, and nothing
else but to sin: so that the best part in man before regeneration,
in God's sight, is not only an enemy, but enmity itself.

"One man therefore which is regenerate, well may be called always
just, and always sinful; just in respect of God's seed, and his
regeneration; sinful in respect of Satan's seed, and his first
birth. Betwixt these two men theIefore there is continual
conflict, and war most deadly. The flesh and old man, by reason of
his birth that is perfect, doth often for a time prevail against
the new man, (being but a child in comparison,) and that in such
sort, as not only others, but even the children of God themselves,
think that they be nothing else but old, and that the spirit and
seed of God is lost and gone away; whereas, yet notwithstanding,
the truth is otherwise, the spirit and the seed of God at the
length appearing again, and dispelling away the clouds which cover
the sun of God's seed from shining, as the clouds in the air do
the corporal sun; so that sometimes a man cannot tell, by any
sense, that there is any sun, the clouds and wind so hiding it
from our sight: even so our cecity or blindness, and corrupt
affections, do often shadow the sight of God's seed in God's
children, as though they were plain reprobates. Whereof it cometh,
that they, praying according to their sense, but not according to
the truth, desire of God to give them again his Spirit, as though
they had lost it, and he had taken it away. Which thing God never
doth indeed, although he make us to think so for a time; for
always he holdeth his hand under his children in their falls, that
they lie not still as others do which are not regenerate. And this
is the difference betwixt God's children which are regenerate and
elect before all times in Christ, and the wicked always; that the
elect lie not still continually in their sin, as do the wicked,
but at the length do return again by reason of God's seed, which
is in them hid as a sparkle of fire in the ashes; as we may see in
Peter, David, Paul, Mary Magdalene, and others. For these (I mean
God's children) God hath made all things in Christ Jesus, to whom
he hath given this dignity, that they should be his inheritance
and spouses.

"This our inheritor Christ Jesus, God with God, light of light,
co-eternal and consubstantial with the Father and with the Holy
Ghost, to the end that he might become our Husband, (because the
husband and the wife must be one body and flesh,) hath taken our
nature upon him, communicating with it and by [it] in his own
person, to us all his children, his Divine majesty, (as Peter
saith,) and so is become flesh of our flesh, and bone of our bones
substantially; as we are become flesh of his flesh, and bone of
his bones spiritually, all that ever we have pertaining to him,
yea, even our sins; as all that ever he hath pertaineth unto us,
even his whole glory. So that if Satan should summon us to answer
for our debts or sins, in that the wife is no sueable person, but
the husband, we may well bid him enter his action against our
Husband, Christ, and he will make him a sufficient answer.

"For this end (I mean that we might be coupled and married thus to
Christ, and so be certain of salvation, and at godly peace with
God in our consciences) God hath given his holy word, which hath
two parts, (as now the children of God do consist of two men,) one
part of God's word being proper to the old man, and the other part
of God's word being proper to the new man. The part properly
pertaining to the old man, is the law; the part properly
pertaining to the new man, is the gospel.

"The law is a doctrine which commandeth and forbiddeth, requiring
doing and avoiding: under it therefore are contained all precepts,
threatenings, promises, upon conditions of our doing and avoiding,
&c. The gospel is a doctrine which always offereth and giveth,
requiring faith on our behalf, not as of worthiness, or as a
cause, but as a certificate unto us; and therefore under it are
contained all the free and sweet promises of God, as, I am the
Lord thy God, &c.

"In those that be of years of discretion, it requireth faith, not
as a cause, but as an instrument, whereby we ourselves may be
certain of our good Husband, Christ, and of his glory; and
therefore when the conscience feeleth itself disquieted for fear
of God's judgment against sin, she may in no wise look upon the
doctrine pertaining to the old man, but on the doctrine only that
pertaineth to the new man; in it not looking for that which it
requireth, that is, faith, because we never believe as we should;
but only on it which it offereth, and which it giveth, that is, on
God's grace and eternal mercy and peace in Christ. So shall she be
in quiet, when she looketh for it, altogether out of herself, in
God's mercy in Christ Jesus: in whose lap if she lay her head with
St. John, then is she happy, and shall find quietness indeed. When
she feeleth herself quiet, then, in God's name, let her look on
the law, and upon such things as it requireth, thereby to bridle
and keep down the old Adam, to slay that Goliath; from whom she
must needs keep the sweet promises, being the bed wherein her
Spouse and she meet and lie together. For as the wife will keep
her bed only for her husband, although in other things she is
contented to have fellowship with others, as to speak, sit, eat,
drink, go, &c.; so our consciences, which are Christ's wives, must
needs keep the bed (that is, God's sweet promises) alonely for
ourselves and our Husband, there to meet together, to embrace and
laugh together, and to be joyful together. If sin, the law, the
devil, or any thing would creep into the bed, and lie there, then
complain to thy Husband, Christ, and forthwith thou shalt see him
play Phineas's part. Thus, my dearly beloved, I have given you, in
few words, a sum of all the divinity which a Christian conscience
can want."

A letter written to his mother, as a farewell, when he thought he
should have suffered shortly after.

"The Lord of life and Saviour of the world, Jesus Christ, bless
you and comfort you, my good and dear mother, with his heavenly
comfort, consolation, grace, and spirit, now and for ever. Amen.--
If I thought that daily, yea, almost hourly, you did not cry upon
God the Father through Jesus Christ, that he would give me his
blessing, even the blessing of his children, then would I write
more hereabouts. But forasmuch as herein I am certain you are
diligent, and so I beseech you, good mother, to continue; I think
it good to write something, whereby this your crying might be
furthered. Furthered it will be, if those things which hinder it
be taken away; among the which, in that I think my imprisonment is
the greatest and chiefest, I will thereabout spend this letter,
and that briefly, lest it might increase the let, as my good
brother, this bringer, can tell you. You shall know therefore,
good mother, that for my body, though it be in a house, out of the
which I cannot come when I will, yet in that I have conformed my
will to God's will, I find herein liberty enough, I thank God. And
for my lodging, bedding, meat, drink, godly and learned company,
books, and all other necessaries for mine ease, comfort, and
commodity, I am in much better case than I could wish, and God's
merciful providence here is far above my worthiness. Worthiness,
quoth I? Alas, I am worthy of nothing but damnation.

"But besides all this, for my soul, I find much more commodity;
for God is my Father, I now perceive, through Christ; therefore,
in prisoning me for his gospel, he maketh me like to the image of
his Son Jesus Christ here, that when he cometh to judgment, I
might then be like unto him, as my trust and hope is I shall be.
Now maketh he me like to his friends the prophets, apostles, the
holy martyrs and confessors: which of them did not suffer at the
least imprisonment or banishment for his gospel and word?

"Now, mother, how far am I unmeet to be compared to them!-- I (I
say) which always have been and am so vile a hypocrite and
grievous a sinner. God might have caused me, long before this
time, to have been cast into prison as a thief, a blasphemer, an
unclean liver, and a heinous offender of the laws of the realm;
but, dear mother, his mercy is so great upon both you, and all
that love me, that I should be cast into prison as none of these,
or for any such vices, but only for his Christ's sake, for his
gospel's sake, for his church's sake, that hereby as I might learn
to lament and bewail my ingratitude and sins, so I might rejoice
in his mercy, be thankful, look for eternal joy with Christ; for
whose sake, praised be his name for it, I now suffer, and
therefore should be merry and glad. And indeed, good mother, so I
am, as ever I was: yea, never so merry and glad was I, as now I
should be, if I could get you to be merry with me, to thank God
for me, and to pray on this sort: Ah! good Father, which dost
vouchsafe that my son, being a grievous sinner in thy sight,
should find this favour with thee, to be one of thy Son's captains
and men of war to fight and suffer, for his gospel's sake, I thank
thee, and pray thee, in Christ's name, that thou wouldest forgive
him his sins and unthankfulness, and make perfect in him that good
which thou hast begun; yea, Lord, I pray thee make him worthy to
suffer, not only imprisonment, but even very death, for thy truth,
religion, and gospel's sake. As Anna did apply and give her first
child Samuel unto thee, so do I, dear Father, beseeching thee for
Christ's sake to accept this my gift, and give my son, John
Bradford, grace always truly to serve thee and thy people, as
Samuel did. Amen, Amen.

"If on this sort, good mother, from your heart you would pray, as
I should be the most merriest man that ever was; so am I certain
the lets of your prayer for my imprisonment would be taken away.
Good mother, therefore mark what I have written, and learn this
prayer by heart, to say it daily; and then I shall be merry, and
you shall rejoice if that you continue, as I trust you do, in
God's true religion, even the same I have taught you, and my
father Traves I trust will put you in remembrance of: my brother
Roger also, I trust, doth so daily: go to, therefore, and learn
apace. Although the devil cast divers lets in the way, God, in
whom you trust, will cast them away for his Christ's sake, if you
will call upon him; and never will he suffer you to be tempted
above that he will make you able to bear. But how you should do
herein, the other letter which I have written herewith shall teach
you, which I would have none should read till my father Traves
have read it, and he will give you, by God's grace, some
instructions.

"Now, therefore, will I make an end, praying you, good mother, to
look for no more letters; for if it were known that I have pen and
ink, and did write, then should I want all the foresaid
commodities I have spoken of concerning my body, and be cast into
some dungeon in fetters of iron; which thing I know would grieve
you. And therefore, for God's sake, see that these be burned, when
this little prayer in it is copied by my brother Roger; for
perchance your house may be searched for such gear, when you think
little of it: and look for no more, sweet mother, till either God
shall deliver me, and send me out, or you and I shall meet
together in heaven, where we shall never part asunder. Amen.

"I require you, Elizabeth and Margaret my sisters, that you will
fear God, use prayer, love your husbands, be obedient unto them,
as God willeth you; bring up your children in God's fear, and be
good housewives. God bless you both, with both your husbands, my
good brethren, to whom to do good, because I now cannot, I will
pray for them and you. Commend me to my sister Anne, mother Pike,
Thomas Sorrocold and his wife, R. Shalcross and his wife, R.
Bolton, J. Wild, Master Vicar, the parson of Mottram, Sir Laurence
Hall, with all that love, and, I trust, live in the gospel; and
God turn Sir Thomas's heart: Amen. I will daily pray for him. I
need not to set my name; you know it well enough.

"Because you should give my letters to my father Traves to be
burned, I have written here a prayer for you to learn to pray for
me, good mother, and another for all your house in your evening
prayer, to pray with my brother. These prayers are written with
mine own hand: keep them still, but the letters give to father
Traves to burn, and give father Traves a copy of the latter
prayer."

Another letter to his mother, at his last farewell unto her in
this world, a little before he was burned.

"God's mercy and peace in Christ be more and more perceived of us.
Amen.

"My most dear mother, in the bowels of Christ I heartily pray and
beseech you to be thankful for me unto God, which thus now taketh
me unto himself: I die not, my good mother, as a thief, a
murderer, an adulterer, &c.; but I die as a witness of Christ, his
gospel and verity, which hitherto I have confessed (I thank God)
as well by preaching as by imprisonment, and now even presently I
shall most willingly confirm the same by fire. I acknowledge that
God most justly might take me hence simply for my sins (which are
many, great, and grievous; but the Lord, for his mercy in Christ,
hath pardoned them all, I hope): but now, dear mother, he taketh
me hence by this death, as a confessor and witness, that the
religion taught by Christ Jesus, the prophets, and the apostles,
is God's truth. The prelates do persecute in me Christ, whom they
hate, and his truth, which they may not abide, because their works
are evil, and may not abide the truth and light, lest men should
see their darkness.

Therefore, my good and most dear mother, give thanks for me to
God, that he hath made the fruit of your womb to be a witness of
his glory, and attend to the truth, which (I thank God for it) I
have truly taught out of the pulpit of Manchester. Use often and
continual prayer to God the Father through Christ. Hearken, as you
may, to the Scriptures: serve God after his word, and not after
custom; beware of the Romish religion in England, defile not
yourself with it; carry Christ's cross as he shall lay it upon
your back; forgive them that kill me; pray for them, for they know
not what they do; commit my cause to God our Father; be mindful of
both your daughters, and help them as you can.

"I send all my writings to you by my brother Roger: do with them 
as you will, because I cannot as I would: he can tell you more of
my mind. I have nothing to give you, or to leave behind me for
you; only I pray God my Father, for his Christ's sake, to bless
you, and keep you from evil. He give you patience; he make you
thankful, as for me, so for yourself, that he will take the fruit
of your womb to witness his verity: wherein I confess to the whole
world, I die and depart this life, in hope of a much better; which
I look for at the hands of God my Father, through the merits of
his dear Son Jesus Christ.

"Thus, my dear mother, I take my last farewell of you in this
life, beseeching the Almighty and eternal Father by Christ, to
grant us to meet in the life to come, where we shall give him
continual thanks and praise for ever and ever. Amen.-- Out of
prison, the 24th of June, 1555.

"Your son in the Lord.

JOHN BRADFORD."

A letter sent with a supplication to Queen Mary, her council, and
the whole parliament.

"In most humble wise complaineth unto your Majesty and Honours, a
poor subject, persecuted for the confession of Christ's verity:
the which verity deserveth at your hands to be maintained and
defended, as the thing by the which you reign, and have your
honours and authorities. Although we that be professors, and
through the grace of God the constant confessors of the same, are
(as it were) the outsweepings of the world; yet, (I say,) the
verity itself is a thing not unworthy for your ears to hear, for
your eyes to see, and for your hands to handle, help, and succour,
according to that the Lord hath made you able, and placed you
where you are, for the same purpose. Your Highness and Honours
ought to know, that there is no innocency in words or deeds, where
it is enough and sufficeth only to accuse. It behoveth kings,
queens, and all that be in authority, to know that in the
administration of their kingdoms they are God's ministers. It
behoveth them to know, that they are no kings, but plain tyrants,
which reign not to this end, that they may serve and set forth
God's glory after true knowledge: and therefore it is required of
them, that they would be wise, and suffer themselves to be taught,
to submit themselves to the Lord's discipline, and to kiss their
Sovereign, lest they perish; as all those potentates with their
principalities and dominions cannot long prosper, but perish
indeed, if they and their kingdoms be not ruled with the sceptre
of God, that is, with his word; which whoso honoureth not,
honoureth not God; and they that honour not the Lord, the Lord
will not honour them, but bring them into contempt, and at the
length take his own cause, which he hath most chiefly committed
unto them to care for, into his own hands, and so overthrow them,
and set up his truth gloriously; the people also perishing with
the princes, where the word of prophecy is wanting -- much more is
suppressed, as it is now in this realm of England; over which the
eyes of the Lord are set to destroy it, your Highness, and all
your Honours, if in time you look not better to your office and
duties herein, and not suffer yourselves to be slaves and hangmen
to antichrist and his prelates, which have brought your Highness
and Honours already to let Barabbas loose, and to hang up Christ:
as by the grace and help of God I shall make apparent, if, first,
it would please your excellent Majesty, and all your Honours, to
take to heart God's doctrine, which rather through the malice of
the Pharisees (I mean the bishops and prelates) than your
consciences, is oppressed; and not for our contemptible and
execrable state in the sight of the world, to pass the less of it.
For it (the doctrine, I mean) is higher and of more honour and
majesty, than all the whole world. It standeth invincible above
all power, being not our doctrine, but the doctrine of the ever-
living God, and of his Christ, whom the Father hath ordained King,
to have dominion from sea to sea, and from the river unto the ends
of the world. And truly so doth he and will he reign, that he will
shake all the whole earth with his iron and brazen power, with his
golden and silvery brightness, only by the rod of his mouth, to
shivers, in such sort as though they were pots of clay, according
to that which the prophets do write of the magnificence of his
kingdom. And thus much for the thing, I mean the doctrine, and
your duties to hearken, to propagate, and defend the same.

"But now will our adversaries mainly cry out against us, because
no man may be admitted once to whist against them, that we pretend
falsely the doctrine and word of God; calling us the most wicked
contemners of it, and heretics, schismatics, traitors, &c. All
which their sayings, how malicious and false they are, though I
might make report to that which is written by those men whose
works they have condemned, and all that retain any of them,
publicly by proclamation; yet here will I occasion your Majesty
and Honours, by this my writing, to see that it is far otherwise
than they report of us. God our Father, for his holy name's sake,
direct my pen to be his instrument to put into your eyes, ears,
and hearts, that which most may make to his glory, to the
safeguard of your souls and bodies, and preservation of the whole
realm. Amen.

"JOHN BRADFORD."

To certain of his friends, N. S., and R. C.

"I wish to you, my good brethren, the same grace of God in Christ,
which I wish and pray the Father of mercies to give me, for his
holy name's sake. Amen.

"Your letter, though I have not read myself, because I would not
alienate my mind from conceived things, to write to others, yet I
have heard the sum of it, that it is of God's election; wherein I
will briefly write to you my faith, and how I think it good and
meet for a Christian man to wade in it. I believe, that man, made
after the image of God, did fall from that blessed state, to the
condemnation of himself, and all his posterity. I believe that
Christ, for man being thus fallen, did oppose himself to the
justice of God, a mediator, paying the ransom and price of
redemption for Adam and his whole posterity that refuse it not
finally. I believe, that all that believe in Christ, (I speak of
such as be of years of discretion,) are partakers of Christ and
all his merits. I believe that faith, and to believe in Christ (I
speak not now of faith that men have by reason of miracles, or by
reason of earthly commodity, custom, and authority of men, which
is commonly seen -- the hearts of them that so believe, being not
right and simple before God; but I speak of that faith which
indeed is the true faith, the justifying and regenerating faith):
I believe, I say, that this faith and belief in Christ, is the
work and gift of God, given to none other than to those which be
the children of God; that is, to those whom God the Father, before
the beginning of the world, hath predestinated in Christ unto
eternal life.

"Thus do I wade in predestination, in such sort as God hath
patefied and opened it. Though in God it be the first, yet to us
it is last opened. And therefore I begin with creation, from
whence I come to redemption, so to justification, and so to
election. On this sort I am sure, that warily and wisely a man may
walk in it easily by the light of God's Spirit, in and by his
word, seeing this faith not to be given to all men, but to such as
are born of God, predestinate before the world was made, after the
purpose and good will of God: which will we may not call into
disputation, but in trembling and fear submit ourselves to it, as
to that which can will none otherwise than that which is holy,
right, and good, how far soever otherwise it seem to the judgment
of reason, which must needs be beaten down to be more careful for
God's glory than for man's salvation, which dependeth only
thereon, as all God's children full well see: for they seek not
the glory which cometh of men, but the glory which cometh of God. 
They know God to be a God which doth on earth, not only mercy, but
also judgment, which is his justice, and most justice; although
our foolish reason cannot see it. And in this knowledge they glory
and rejoice, though others, through vain curiosity, grudge and
murmur there-against. Thus briefly I have sent you my mind and
meaning concerning this matter. Hereafter you shall have (I think)
your letter particularly answered by Master Philpot; as also, if I
have time, and so you require it, I will do.

"JOHN BRADFORD."

Notes upon the same epistle, and to the matter of election
appertaining.

As touching the doctrine of election (whereof this letter of
Master Bradford, and many other his letters more, do much entreat)
three things must be considered.

1. First, What God's election is, and what is the cause thereof.

2. Secondly, How God's election proceedeth in working our
salvation.

3. Thirdly, To whom God's election pertaineth, and how a man may
be certain thereof.

Between predestination and election, this difference there is:
predestination is as well to the reprobate, as to the elect;
election pertaineth only to them that be saved.

Predestination, in that it respecteth the reprobate, is called
reprobation; in that it respecteth the saved, is called election,
and is thus defined:

Predestination is the eternal decreement of God, purposed before
in himself, what shall befall on all men, either to salvation or
damnation.

Election is the free mercy and grace of God in his own will,
through faith in Christ his Son, choosing and preferring to life
such as pleaseth him.

In this definition of election, first goeth before, "the mercy and
grace of God," as the causes thereof, whereby are excluded all the
works of the law, and merits of deserving, whether they go before
faith, or come after. So was Jacob chosen, and Esau refused,
before either of them began to work, &c.

Secondly, in that this mercy and grace of God in this definition
is said to be "free," thereby is to be noted the proceeding and
working of God not to be bounded to any ordinary place, or to any
succession of chair, nor to state and dignity of person, nor to
worthiness of blood, &c.; but all goeth by the mere will of his 
own purpose; as it is written, The wind bloweth where it listeth.
And thus was the outward race and stock of Abraham after the flesh
refused (which seemed to have the preeminence); and another seed
after the Spirit raised up to Abraham of the stones, that is, of
the Gentiles. So was the outward temple of Jerusalem and chair of
Moses, which seemed to be of price, forsaken, and God's chair
advanced in other nations. So was tall Saul refused, and little
David accepted; the rich, the proud, the wise of this world
rejected, and the word of salvation daily opened to the poor and
miserable abjects; the high mountains cast under, and the low
valleys exalted, &c.

Thirdly, where it is added, "in his own will," by this falleth
down the free will and purpose of man, with all his actions,
counsels, and strength of nature; according as it is written, It
is not in him that willeth, nor in him that runneth, but in God
that showeth mercy: so we see how Israel ran long, and yet got
nothing. The Gentiles later began to set out, and yet got the
game. So they which came at the first hour did labour more; and
yet they which came last were rewarded with the first. The working
will of the Pharisee seemed better; but yet the Lord's will was
rather to justify the publican. The elder son had a better will to
tarry by his father, and so did indeed; and yet the fat calf was
given to the younger son that ran away: whereby we are to
understand, how the matter goeth, not by the will of man, but by
the will of God; as it pleaseth him to accept, according as it is
written, Which are born, not of the will of the flesh, nor yet of
the will of man, but of God. Furthermore, as all then goeth by the
will of God only, and not by the will of man; so again here is to
he noted, that this will of God never goeth without faith in
Christ Jesus his Son.

And therefore, fourthly, is this clause added in the definition,
"through faith in Christ his Son;" which faith in Christ to us-
ward maketh all together. For first, it certifieth us of God's
election; as this epistle of Master Bradford doth well express:
for whosoever will be certain of election in God, let him first
begin with his faith in Christ; which if he find in him to stand
firm, he may be sure, and nothing doubt, but that he is one of the
number of God's elect. Secondly, the said faith, and nothing else,
is the only condition and means whereupon God's mercy, grace,
election, vocation, and all God's promises to salvation, do stay,
according to the words of St. Paul, If ye abide in the faith.
Thirdly, this faith also is the immediate and next cause of our
justification simply, without any other condition annexed. For as
the mercy of God, his grace, election, vocation, and other
precedent causes, do save and justify us upon condition, if we
believe in Christ: so this faith only in Christ, without
condition, is the next and immediate cause, which, by God's
promise, worketh our justification; according as it is written,
Believe in the Lord Jesus, and thou shalt be saved, thou and thy
whole house. And thus much touching the definition of election,
with the causes thereof declared; which you see now to be no
merits, nor works of man, whether they go before or come after
faith, but only the mere mercy of God through faith. For like as
all they that he born of Adam, do taste of his malediction, though
they tasted not his apple; so all they that be born of Christ,
(which is by faith,) take part of the obedience of Christ,
although they never did that obedience themselves, which was in
him.

Now to the second consideration, let us see likewise, how and in
what order this election of God proceedeth, in choosing and
electing them which he ordaineth to salvation; which order is
this. In them that be chosen to life, first, God's mercy and free
grace bringeth forth election; election worketh vocation, or God's
holy calling; which vocation, through hearing, bringeth knowledge
and faith of Christ. Faith through promise, obtaineth
justification; justification through hope, waiteth for
glorification.

Election is before time. Vocation and faith come in time.
Justification and glorification are without end.

Election, depending upon God's free grace and will, excludeth all
man's will, blind fortune, chance, and all peradventures.

Vocation, standing upon God's election, excludeth all man's
wisdom, cunning, learning, intention, power, and presumption.

Faith in Christ, proceeding by the gift of the Holy Ghost, and
freely justifying man by God's promise, excludeth all other merits
of men, all condition of deserving, and all works of the law, both
God's law and man's law, with all other outward means whatsoever.

Justification, coming freely by faith, standeth sure by promise,
without doubt, fear, or wavering in this life.

Glorification, pertaining only to the life to come, by hope is
looked for.

Grace and mercy preventeth.

Election ordaineth.

Vocation prepareth and receiveth the word, whereby cometh faith.

Faith justifieth.

Justification bringeth glory.

Election is the immediate and next cause of vocation.

Vocation (which is the working of God's Spirit by the word) is the
immediate and next cause of faith.

Faith is the immediate and next cause of justification.

And this order and connexion of causes is diligently to be
observed, because of the papists, which have miserably confounded
and inverted this doctrine, thus teaching, that Almighty God, so
far forth as he foreseeth man's merits before to come, so doth he
dispense his election. "Dominus prout cujusque merita fore
pr�videt, ita dispensat electionis gratiam." And again, "Nullis
pr�cedentibus meritis Dominum rependere electionis gratiam,
futuris tamen concedere:" that is, that the Lord recompenseth the
grace of election, not to any merits preceding; but yet granteth
the same to the merits which follow: as though we had our election
by our holiness that followeth after, and not rather have our
holiness by God's election going before.

But we, following the Scripture, say otherwise, that the only
cause of God's election is his own free mercy; and the only cause
of our justification is our faith in Christ, and nothing else. As
for example; first concerning election, if the question be asked,
Why was Abraham chosen, and not Nahor? Why was Jacob chosen, and
not Esau? Why was Moses elected, and Pharaoh hardened? Why David
accepted, and Saul refused? Why few be chosen, and the most
forsaken? It cannot be answered otherwise than thus: Because it
was so the good will of God.

In like manner touching vocation, and also faith, if the question
be asked, Why this vocation and gift of faith was given to
Cornelius the Gentile, and not to Tertullus the Jew? why to the
poor, to the babes, and little ones of this world? (of whom Christ
speaketh, I thank thee, Father, which hast hid this from the wise,
&c.;) why to the unwise, the simple, abjects and outcasts in this 
world? (of whom speaketh St. Paul, Ye see your calling, my
brethren, how not many of you, &c.;) why to the sinners, and not
to the just? why were the beggars by the high-ways called, and the
bidden guests excluded? We can go to no other cause, but to God's
purpose and election, and say with Christ our Saviour, Yea,
Father, for so it seemeth good in thy sight.

As so for justification likewise -- if the question be asked, Why
the publican was justified, and not the Pharisee? why Mary the
sinner, and not Simon the inviter? why harlots and publicans go
before the scribes and Pharisees in the kingdom? why the son of
the free-woman was received, and the bond-woman's son, being his
elder, rejected? why Israel, which so long sought for
righteousness, found it not; and the Gentiles, which sought not
for it, found it?-- we have no other cause hereof to render, but
to say with St. Paul, Because they sought for it by works of the
law, and not by faith: which faith, as it cometh not by man's
will, (as the papist falsely pretendeth,) but only by the election
and free gift of God; so it is only the immediate cause whereunto
the promise of our salvation is annexed, according as we read: And
therefore of faith is the inheritance given as after grace, that
the promise might stand sure to every seed. Item, in the same
chapter, Faith, believing in him which justifieth the wicked, is
imputed to righteousness.

And thus concerning the causes of our salvation, ye see how faith
in Christ, only and immediately, without any condition, doth
justify us, being so linked with God's mercy and election, that
wheresoever election goeth before, there faith in Christ must
needs follow after. And again, whosoever believeth in Christ
Jesus, through the vocation of God, he must needs be partaker of
God's election.

Whereupon resulteth now the third note or consideration; which is
to consider whether a man in this life may be certain of his
election. To answer to which question, this first is to be
understood; that although our election and vocation simply indeed
be known to God only in himself, a priore; yet, notwithstanding,
it may be known to every particular faithful man, a posteriore;
that is, by means, which means is faith in Christ Jesus crucified.
Forasmuch as by his faith in Christ a man is justified, and
thereby made the child of salvation, reason must needs lead the
same to be then the child of election, chosen of God unto
everlasting life; for how can a man be justified but he must needs
be saved? and how can a man be saved, but by consequence it
followeth, that he must also be elected?

And therefore of election it is truly said, We must judge of
election by that which cometh after, that is, by our faith and
belief in Christ: which faith, although in time it followeth after
election, yet this is the proper and immediate cause assigned by
the Scripture which not only justifieth us, but also certifieth us
of this election of God.

Whereunto likewise well agreeth this present letter of Master
Bradford, wherein he saith, "Election, albeit in God it be the
first, yet to us it is the last opened. And therefore beginning
first," saith he, "with creation, I come from thence to
redemption, and justification by faith, and so to election." Not
that faith is the cause efficient of election, being rather the
effect thereof, but is to us the cause certificatory, or the cause
of our certification, whereby we are brought to the feeling and
knowledge of our election in Christ. For albeit that election
first be certain in the knowledge of God; yet in our knowledge,
faith only that we have in Christ, is the thing that giveth to us
our certificate and comfort of this election.

Wherefore, whosoever desireth to be assured that he is one of the
elect number of God, let him not climb up to heaven to know, but
let him descend into himself, and there search his faith in Christ
the Son of God; which if he find in him not feigned, by the
working of God's Holy Spirit accordingly, thereupon let him stay,
and so wrap himself wholly, both body and soul, under God's
general promise, and cumber his head with no further speculations;
knowing this, that, Whosoever believeth in him, shall not perish,
shall not be confounded, shall not see death, shall not enter into
judgment, shall have everlasting life, shall be saved, shall have
remission of all his sins, shall be justified, shall have floods
flowing out of him of water of life, shall never die, shall be
raised in the last day, shall find rest to his soul, and shall be
refreshed.

Now then, forasmuch as we see faith to be the ground whereupon
dependeth the whole condition of our justifying, let us discuss,
in like manner, what is this faith whereof the Scripture so much
speaketh, for the more plain understanding of the simple. For many
kinds there be of faith: as a man may believe every thing that is
true, yet not every truth doth save, neither doth the believing of
every truth justify a man. He that believeth that God created all
things of nought, believeth truly. He that believeth that God is a
just God, that he is omnipotent, that he is merciful, that he is
true of promise, believeth well, and holdeth the truth. So he that
believeth that God hath his election from the beginning, and that
he also is one of the same elect and predestinate, hath a good
belief, and thinketh well: but yet this belief alone, except it be
seasoned with another thing, will not serve to salvation; as it
availed not the old Jews, which so thought of themselves, and yet
think to this day, to be God's only elect people.

The only faith which availeth to salvation is that, whose object
is the body and passion of Jesus Christ crucified. So that in the
act of justifying, these two, faith and Christ, have a mutual
relation, and must always concur together; faith as the action
which apprehendeth, Christ as the object which is apprehended.

For neither doth the passion of Christ save without faith, neither
doth faith help, except it be in Christ: as we see the body of man
sustained by bread and drink, not except the same be received and
conveyed into the stomach: and yet neither doth the receiving of
every thing sustain man's body, except it be meat and drink, which
have power to give nourishment. In like sort it is with faith; for
neither doth the believing of every thing save, but only faith in
the blood of Christ: neither again doth the same blood of Christ
profit us, except by faith it be received. And as the sun, being
the cause of all light, shineth not but to them only which have
eyes to see; nor yet to them neither, unless they will open their
eyes to receive the light: so the passion of Christ is the
efficient cause of salvation, but faith is the condition whereby
the said passion is to us effectual.

And that is the cause why we say with the Scripture, that faith
only justifieth us, not excluding thereby all other external
causes that go before faith, as grace, mercy, election, vocation,
the death of Christ, &c., all which be external causes, working
our salvation through faith. But when we say that faith only
justifieth us, the meaning thereof is this: that of all internal
actions, motions, or operations in man, given to him of God, there
is none other that contenteth and pleaseth God, or standeth before
his judgment, or can help any thing to the justifying of man
before him, but only this one action of faith in Jesus Christ the
Son of God.

For although the action of praying, fasting, alms, patience,
charity, repentance, the fear and love of God, be high gifts in
man, and not of man, given of God to man, yet be none of all these
actions in man imputed of God to salvation, but only this one
action of faith in man upon Christ Jesus the Son of God. Not that
the action itself of believing, as it is a quality in man, doth so
deserve, but because it taketh that dignity of the object. For as
I said, the act of justifying faith, as it is an action in man, is
not to be considered alone, but must ever go with its object, and
taketh its virtue thereof. Like as the looking up of the old
Israelites did not of itself procure any health unto them, but the
promise made in the object, which was the brazen serpent,
whereupon they looked, gave them health by their looking up; even
so, after like sort, are we saved by faith and spiritual looking
up to the body of Christ crucified; which faith to define is this:
to believe Jesus Christ to be the Son of the living God, sent into
this world, by his death to satisfy for our sins, and so to
receive the same.

And thus much touching election and faith; with the order and
explication of the causes necessary to be considered in our
salvation, whereby may appear how far the pretended Catholics do
swerve from the right mind of the Scriptures. For whereas the
Scriptures, in declaring the causes of salvation, do send us only
to faith, as the only condition whereby these causes have their
working, these Catholics do quite leave out faith, and, instead
thereof, place in other conditions of doings, merits, will-works,
pardons, masses, and especially auricular confessions, with
penance and satisfaction for our sins, &c.

And besides these letters above specified of Master John Bradford,
there have come to our hands certain other letters of his, not
long ago, sent by a certain old friend of the said John Bradford
unto us: which letters being written of him in former times before
his trouble, as they have not yet been printed nor seen abroad, so
I thought it not amiss to communicate the same to the Christian
reader, for the worthiness of the matter, and the goodness of the
man, which may redound, I trust, to no small fruit to him that
with godly eyes shall devise the same.

To father Traves, minister of Blackley. (No. 1.)

"The abundant grace and rich mercy of God in Christ our only
Saviour and high Bishop, be increased in your heart, through the
lively worker of all goodness, the Holy Spirit, until the day of
the Lord, &c.

"I have received your two letters, good father Traves, since that
I did write any unto you, whereof though honesty willeth to make
an excuse, yet truth biddeth me otherwise, and saith, it is better
with shame to confess the fault, (for therein is, as a man might
say, half a deserving of pardon,) than without shame to lie. I
might have written unto you twice (notwithstanding indeed some
business wherein I have something been occupied); but yet I have
not. Now the cause is, because I would not. And why would I not,
but because I could not? I mean, because my canning is taken away
by sin; for my sins do forbid goodness unto me. Indeed if my
sinning were of infirmity, there were good hope of recovery of
that which I have lost: but seeing, both willing and knowing I
have too much yielded, and yet do yield to my infirmities, justly
I do deserve, that because I have cast away and rejected the word
of the Lord behind my back, the Lord should reject me; and because
I would not have blessing, I am worthy (as David saith) that it be
taken away from me: I have now at length experience, that to bring
a man forth of God's favour, is sooner seen when a man hath
received all things abundantly, than when need or the cross
pincheth. Afore it pleased God to work the restitution, (you know
what I mean,) and afore it pleased God to provide for me as he
hath done, so that I can say in nothing where any want is, as
pertaining to my body; I was another manner of man than now I am,
and yet God's deserts have otherwise bounden me: but the Scripture
is true, I have advanced my children, and nourished them, but they
have contemned me; I have fed them that they were fat and gross,
and they spurned against me. Perchance you will ask me wherein? O
father Traves, I warrant you, this my style, in carnal, and not in
spiritual writing, doth something show unto you; but as for it, in
comparison of other things it is nothing. For whereas the life of
man is such, that either it paireth or amendeth, as Paul saith,
The outward man is corrupted day by day; and therefore, except the
inward man be renewed, the shoe goeth awry; every building in
Christ doth grow to a holy temple, as the wicked on the contrary
part shall proceed to worser. I have made a change far otherwise
in going back, than I think by letters I can persuade you.
Wherein? will you say. For the first, second, and third, and, to
be brief, in all things: as for an example, God's true fear is
flown away from me; love to my brethren is exiled from me; faith
is utterly taken away. Instead whereof are distrust and
doubtfulness bearing rule, contempt of God's honour, and of my
brethren reigning; and instead of true fear, an imagined fear,
according to my brain holding the principality. For I extenuate
sin, and I do not consider that in sin, which a Christian ought to
consider; that sin being not forgiven, is such a thing for the
which God casteth his creature away, as examples, not only of
Saul, of Judas, of the Israelites, (which were beloved indeed, and
yet for sin are rejected,) but also of others, on whom lately, for
my warning, God hath showed the same, do admonish me. But it is
but my pen which writes this: For the wicked, saith Solomon, when
they come into the depth of their sins, then they grow in
security. I am I cannot tell what: I fear, but it is but blindly,
or else would I awake otherwise than I do; I fear me, I say, that
I am entangled of the devil, after his desire. Pray for me, that
the Lord would give repentance, that I may escape out of his
snares. Alas! the spirit of prayer, which before I have felt
plentifully, is taken clean away from me. The Lord be merciful
unto me! I am sold under sin; I am the bond-slave of sin: for whom
I obey, his servant I am. I am ashamed to speak of it?-- No, I
shame not at all: for I have forgot to blush, I have given over to
weep. And truly I obey; I obey, I say, mine own concupiscences,
namely, in eating, in drinking, in jangling and idleness; I will
not speak of vain-glory, envy, disdain, hypocrisy, desire of
estimation, self-love, and who can tell all? Is this the reward
thou renderest to God, O Bradford? It is true, yea, too true, thou
knowest it, O Lord! for thy mercy's sake pardon me. In your
letters you touch me home, how that there is no man's heart but
that considering the ingratitude of this world, this belly-cheer,
(wherein you even take me by the nose,) &c., his eyes would tumble
out great gushes of tears. The Lord be praised which worketh so in
you, for it is with me as with them of whom you complain. Indeed
it may be so again, but oh! it is very unlikely: for mine enemies
are become old, and are made by custom more than familiar; for
they are as it were converted into nature in me. Yet I am not
grieved therefore, although I cannot persuade myself that God will
help me. O Lord, be merciful unto me for thy Christ's sake. This
day I received the Lord's supper, but how I have welcomed him,
this night (which I have spent in lasciviousness, in wantonness
and prodigality, obeying my flesh and belly) doth so declare, that
what to say or write any more, I know not; sleep doth aggravate
mine eyes, and to pray I am altogether unapt. All this is come
through the occasion of making this bringer a supper in my
chamber: the Lord pardon me; I trust no more to be so far
overseen. But this I write, not that the anger of God, which I
have deserved, so feareth me, thou knowest it, O Lord. But of this
perchance too much.

"For God's sake pray for me, good father Traves, and write unto me
as you may by your weakness: your letters do me good. But this
which I have now written, you may consider more: touch me
therefore home in your letters, and the Lord, I trust, shall and
will reward you. If God lend me life, of which I am most unworthy,
I will more trouble you with my letters than I have done; but bear
with me, I do it not out of any evil will, the Lord I take to
judge; there is none whose company and talk I more desire than
yours, I speak it before God. Prove my mother's mind how she can
bear it, if, when I shall come down, I shall show myself another
man outwardly, but alas! feignedly, than before I have done.
Marry, when my coming will be, I know not. Indeed two things move
me sore, the one for my mother's cause, concerning her better
instruction, if the Lord would thereto use me his instrument; the
other is to talk with you, and eftsoons to trouble you, as I have
hitherto ever done, but always to my profit. For God's sake pray
for me, for I had never so much need.-- This Sunday at night,
following St. Andrew's day, at Pembroke Hall.

"The most miserable, hard-hearted, unthankful sinner.

JOHN BRADFORD."

To Sir Thomas Hall, by father Traves, of Blackley.

"The grace of God our most merciful Father, keep your mind and
soul in Christ Jesus, who alone is our full sufficient Saviour,
for in him we be complete, being made, through his death and one
only oblation made and offered by himself upon the cross, the
children of God, and fellow heirs with him of the celestial
kingdom, which is the free gift of God, and cometh not of merits,
but of the mere grace of God, given to none that putteth any
manner of hope or trust in any other thing visible or invisible,
than in that oblation of sweet savour which Christ himself did
offer upon Good Friday, (as we call it,) which oblation is alway
recent and new in the sight of God the Father, and maketh
intercession for us; us I mean, which think that only Sacrifice,
then offered, to be sufficient, as it is, hath been, and ever
shall be, for all the faithful, by the which sacrifice (we
believe) we have free pardon of all our sins. To him therefore
which was both the offerer and the offering, be all honour and
praise, with the Father and said the Holy Ghost, blessed for every
Amen.

"Sir Thomas, the occasion of this my long silence, mine old friend
John Traves shall declare unto you, upon the knowledge whereof I
doubt not of your pardon. I have sent unto you an English and
Latin Testament, both in one print and volume, the which though it
be not so beautiful without, as I could have sent you, yet no less
beautiful within, and more I think for your profit and better for
your eyes, your eyes, I mean, of the body: for undoubtedly it
giveth light unto the soul, if she be not dead. Whereof take this
for an argument, and a true proof: If your soul be not dehghted in
it, if your soul do not hunger for it, (I mean not the book, but
the doctrine in the book,) surely your soul is sore sick; for as
the body abhorring meat is not well, even so must the soul be, for
other meat hath she none. Christ, whom you must believe afore all
men, affirmeth this to be true in Matt. iv.: Not only in bread,
but in every word of God, the soul doth live. Mark well, he saith
not, one or two words, as an epistle, or a gospel; but he saith,
every word. Take heed, believe Christ better than any man, be he
never so holy; for he that is of God heareth the word of God. Will
you have a more plain badge, whether you are the elect child of
God or no, than this text? Christ saith, He that is of God heareth
the word of God: but other word of God have we none, than in the
canon of the Bible: and all things written therein, are written
for our learning, saith St. Paul; whereby he proveth, seeing that
it is a learning, yea, our learning, that we must learn it.
Therefore woe be to all them which either persuade men, that there
is other doctrine of like authority, or that dissuade men from
embracing this word, this word of God, or that think this word,
especially the New Testament, is not above all others to be loved,
to be read, to be chewed. This is the precious stone, which in the
gospel Christ saith, when a man hath found, he selleth all that
ever he hath, and buyeth it. Mark now, how necessary and precious
Christ maketh that which great learned men (nay, the devils, but
no men) think not necessary, God help them! Christ bade his
disciples sell their coats, and buy a sword: which is none other
thing than the word of God; for so St. Paul calleth it, the sword
of the Spirit. Nay, say our great learned men, (I lie, they have
said so, now they are ashamed,) fetch fire and burn it.

"This I say, Sir Thomas, to the intent no ungodly hypocrisy should
persuade or dissuade you from reading the holy word of God, the
gospel of Jesus Christ. Follow you St. Paul's lesson: attend
reading, and let the word of God dwell in you. How much?
Plentifully, saith he. And to what end? To feed the flock of
Christ: even as much as in you is, saith Peter; not once a year or
once a quarter, as a strawberry, but so much as in you is. This
word of God trieth all doctrine; for we ought to have our
conscience charged with nothing as touching religion, except the
word of God in the canon of the Bible set it out (I mean not only
in allegories, but even in plain words); for no other foundation
can any man lay, beside that which is laid. St. Paul saith, the
ground-work is laid already. Even so saith he to the Ephesians: We
be his workmanship, to do good works, which God hath created that
we should walk in them. Ile saith that they were not to be made,
but they are made already. What shall we think, then, of such
works as man's wit hath founded, which yet seem most holy? Let
God's word be judge. Read the same diligently and reverently with
prayer, (I mean not Latin service not understood, but with true
hearty prayer,) and mark what the law requireth, even that which
we cannot give, the whole heart, and more if it were possible. But
to this end, that we, seeing our abominable uncleanness and
inability, might despair in ourselves, trembling at the justice of
God, and his anger which we continually procure, and so amplect
Christ, in whom God the Father is well pleased: which Christ is
the end of the law to justify all that believe, and continue not
in their popish ignorance, justifying themselves, and treading
Christ's blood under their feet, denying the Lord that bought
them. All such, be they never so well learned, never so holy, be
nothing but hypocrites, and plain antichrists, which may not abide
the sword of God's mouth. For the trumpets of the army, (I mean
still God's word,) when they blow, the high walls of Jericho, the
figure of hypocrisy, fall down. Embrace therefore God's holy word,
and be not only a reader, but a doer: for your calling requireth
you to be apt to teach such proud, hypocritical, arrogant
babblers, as I am now (which, if I may use this term, defile God's
word). God forgive me, and pray you for me, and give God thanks
for me, that spareth me, thus Lucifer-like, not of a true zeal but
of a foolish bragging, which prate of God's holy word. I wot not
what I do to confess it. So it is. I have sent to you other books,
which I pray you read. I have written your name in them. The Holy
Ghost keep you, with your brother George, his wife, and children,
and with your brother James, &c., Sir Laurence, &c.

"This twentieth of March.

"A very painted hypocrite, JOHN BRADFORD,

Yours in Christ for ever."

"Pray for me, pray for me, give God thanks for me, and take John
Traves's help to read this letter written in haste.

"If any thing but good be chanced to John Traves, (which God
forbid,) I pray you burn my letters out of hand."

To father Traves. (No. 2.)

"'Gratia, misericordia, et pax � Deo Patre nostro, et Domino Jesu
Christo Domino nostro.'-- If mine heart were not altogether
adamantine, your kind letters to me, unkind miser, would cause me,
from the bottom of the same, to confess mine ingratitude towards
you, upon your behalf concerning me so much deserved: but as I am
to do, so show I myself to write; and as I am unable in the one,
so am I foolish in the other; in all those unkindnesses, rudeness,
&c., whereof you accuse yourself, I am enforced to acknowledge
myself most justly condemned; not so feignedly by me confessed, as
most truly by you experienced. In your letters as in a glass I may
learn by you, in dejecting yourself, to espy my nakedness, which
heretofore I thought clothed 'duplici vestitu,' now only but with
fig leaves hypocritishly gilded: of which dejection, wrought in
you by the Holy Ghost, be not proud; for what have you that you
have not received? But be thankful to the Lord, not only
therefore, but also for those surges which you feel now through
the cares accompanying marriage, now through education and
bringing up of your children and family, now through that cross of
the common accustomed trade of living; for through many
tribulations we must enter into the kingdom of heaven. Yea, they
be the cognizances of God's election, the letter Thau, the
instruments which work 'suspiria �tern� vita,' and therefore to be
embraced. Believe me this is the most excellent gift of God; a man
to deject and humble himself, and to feel the crosses of Christ as
crosses. But I, most hypocritical wretch, not worthy that this
earth should bear me, am even a-going to bed with Jezebel, and
such as commit fornication her, which is 'afflictio maxima.' O
Lord, help me and deliver me for Jesus' sake; anoint mine eyes
with ointment, that I may see. O give me not over unto a lewd mind
and reprobate sense; but awaken my sleeping soul, that Christ may
shine in me. You know the cross, the fatherly cross, the loving
Lord hath laid upon me; but I am little or nothing moved
therewith. I work therein (yet not I, but God's Spirit); not of a
repentant, faithful mind, but (I cannot tell how) of a slothful,
blind, wretchless intent. O Lord! forgive me for saying so (it is
thy gift); forgive me mine unthankfulness for Jesus' sake, and
grant me, as herein I blasphemed and dishonested thy holy name, so
do thou, by thy Holy Spirit, glorify by me the same. So be it, So
be it.

"Since my coming to London, I was with Master Latimer, whose
counsel is as you shall hear, which I purpose, by God's grace, to
obey (if it be thy will, O Lord, fiat). He willed me (as I have
done) to write to my master who is in the country, and to show
him, that if within a certain time, which I appointed, (fourteen
days,) he do not go about to make restitution, that I will submit
myself to my Lord Protector, and the king's Majesty's council, to
confess the fault, and ask pardon. This life is uncertain and
frail; and when time is, it must not be deferred. And what should
it profit me to win the whole world, and to lose mine own soul?
If, as I justly have deserved, I be put to death for it, God's
will be done. At the least, slander, reproach, rebuke, loss of
worldly friends, loss of living, &c., shall ensue. What then?
Lord, thy will be done, thine I am: if death come, welcome be it:
if slander, &c. Even as thou wilt, Lord, so be it. Only grant me a
penitent, loving, obedient heart, and of mere love to go forwards
herein; and not to shrink, to stand and not to fall, that thy name
only be praised herein. Amen.-- Pray, pray for me; cry for me, and
when you shall hear any thing, comfort my mother, to whom, for
that this bringer hath not given me an hour's warning of his
departure, I have not only written nothing, but also have thus
prattled to you, who (as no man else would) I think will bear with
me. For as God knoweth, (to whose grace I commit you and your bed-
fellow, with all your children and family,) the shortness of time,
and this said bringer's importance, is the only let I neither send
you spectacles, the price of the Paraphrases, nor thanks for your
cheese, as by the next that cometh I will, God willing, send the
premises to you, and a godly Testament for Sir John Hall, which is
at the binding. But be not acknowledged that I have now written to
you, for so I have prayed this bringer. God be with us, and pray
for me, and abhor not my rude scribbling; which if it were as well
written as it is meant, would deserve pardon. Thus make I an end,
imputing to the hastiness of this bringer all blame, which you may
lay unto me.

"From the Temple this Sunday, immediately after Master Latimer's
famous sermon, which this bringer, as he saith, did hear.

"By your poorest friend.

JOHN BRADFORD."

"It shall not be long, God willing, but you shall both have and
hear from me. Keep with you Melancthon's Common-places, for I have
another."

To father Traves. (No. 3.)

"Grace, mercy, and peace from God the Father, through our Lord
Jesus Christ, with increase of all manner of godly knowledge and
living, be with you and all your household, now and ever, Amen.

"To excuse this my long silence, within five or six days after my
(like foolish) letters written to you by John Moss, it pleased God
to send my master hither to London, whom (as I lately before had
advertised by letters) I moved, (you know wherein,) and prayed him
to discharge the same, or else I would submit myself, &c.
Whereunto he answered, that if the books would declare it, he
would satisfy, &c. The books I showed, whereupon he promised as
much as I could ask. But being herein something more moved than he
had cause, (God be praised there-for, which of his mere good
pleasure wrought it,) at times, as I could, I desired to know how
and in what time he would discharge us both. He, thinking me to be
over curious herein, was not therewith contented; and hearing me
to allege the uncertainty of time, and the fear of God's justice,
(which, O gracious Lord, grant me to feel indeed as much as thou
knowest good for me,) he answered me to be scrupulous, and of a
superstitious conscience (for 'animalis homo non percipit ea qu�
sunt Dei'): and plainly said further, that I should not know, nor
by these words have his head so under my girdle. And when I showed
him that (God witnessed with me) I went about no such thing: he
said, that there was no godly conscience, seeing he promised afore
the face of God to discharge me, and to pay the thing, but it
ought so to be quieted. And thus at divers and sundry times,
moving eftsoons to know of him the way and time of discharging the
debt, and having none other answers than before, I, doubting
worldly wisdom, which useth delays, to reign in him with this
mammon, (the which, O merciful God, eradicate out of his heart,
mind, and all others,) I was something more sharp, and told him,
'non ego tamen, sed gratia tua, Domine,' I would obey God more
than man: the which he lightly regarding, as seemed, I departed,
and went to Master Latimer, to have had him to have brought me to
my Lord Protector (whose Grace then was purposed shortly to take
his journey to visit the ports): Master Latimer, I say, willed me
to stay until his return, which will not be long before Easter. In
this mean time I bade my bedfellow, my master's son, whom my
master had used as his instrument to move me carnally, for my
master discharged him of his exhibition, telling him that he could
not be able to keep either house or child, for I purposed to undo
both him and all his, (untruly, thou knowest, good Lord,) and bade
him to take that as a warning, that both he and his brethren
should provide for themselves as they could -- I bade, I say, my
said bed-fellow to show my master, as of himself, my further
purpose, which thing when he knew, it so moved and feared him,
that he began something to relent, and then made fair promises,
that look what I should devise, that would he do. I devised, but
my devices pleased him not. And thus, but not vainly I trust, (as
I now do with you, but I know your gentleness, which ever hath
borne with me,) I spent the time in which I have been silent, to
write, nay, babble to you. And he, departing out of London before
I knew, did send me word by another of his said sons, not so given
to the gospel and a good life according as my bed-fellow, and
therefore more to be suspected, (for though 'pietas non est
suspiciosa,' as I should think myself rather impius; yet Christ
bade us to be 'prudentes sicut serpentes,') this other brother, I
say, told me that my master would do all things, only his fame and
ability preserved ('et quid prodest totum mundum lucrari, anim�
vero jacturam facere?') And with the said brother my master sent
me a little billet also, wherein he confessed that be was
contented within twelve months to deliver to my hands the whole
money; which bill I thinking not so good as it might have been,
have devised another, and have sent it down to him in the country,
with request that he will seal and sign it. For thus Master
Latimer thinketh sufficient, but as yet I hear not of it, doubting
worldly wisdom, which was the whore that overcame Samson, that
moved David to slay Uriah, that brought wise Solomon to idolatry,
that crucified Christ, the which moved me to perpetrate hoc
facinus, the which worketh in my master's heart, having higher
place there than timor Domini. What say I? 'there?' Yea, yea, with
me, it sitteth in the holy place (the Lord deliver us). Doubting,
I say, worldly wisdom, I remain in that same state now for this
matter, (though in worse for my soul, which is more to be
lamented. Pray therefore, I beseech you, pray with me, and for me,
that I may do so earnestly,) that I was in at my last writing unto
you. And as I then was purposed, so I doubt not, (grant it, Lord,)
but that I shall persevere, if in the mean season I shall not hear
from my master accordingly. Thus I have (like myself) foolishly
but truly declared unto you in many babbling words, which wit (if
I had it) would have shortly and briefly comprehended (arrogant!
nay, God's working, unthankful wretch!) my working in this matter,
which is and was the only cause (as I now do) I troubled you not
afore, to the intent I might advertise you some certainty in this
thing. And though silence had been much better than this foolish
prating, yet your fatherly kindness ever towards me in expecting
from you correction, as I have herein given cause, may, though not
to you, yet to me, be profitable. In hope whereof, I proceed in
requiring you to continue your remembrance of me, a most unkind
wretch, to God and you, in your prayers with the almighty merciful
Lord, that I may more regard his will and pleasure herein, than
all honour or shame in this life. But I must confess unto you that
my working in this matter is not of love, as I should do, nor of
fear of God's justice, (mine unthankfulness, mine unthankfulness,
if nothing else were, hath not only deserved it, but doth deserve
more than everlasting damnation, O Lord, be merciful unto me,) I
do not so repent it as I should do. Why say I so? as though this
so were any thing: O! hypocritical wretch that I am. Alas! father
Traves, (let me so call you,) I am hardhearted, there was never
any so obstinate, so unkind, against so loving, so merciful, so
gracious, so good, so beneficial a Lord, yea, a Father, as I,
wretch and most miserable sinner, am. This I speak, but not of
humility, but of hypocrisy, yet I speak truly. I pray thee, good
Father, for Christ's sake, I may think it truly; as I write it
even of arrogancy, so it is. Therefore pray and cry for me. Here
be such goodly, godly, and learned sermons, which these
uncircumcised ears of mine hear at the least thrice a week, which
were able (the great loving mercy of God offered to me in them, I
mean) to burst any man's heart, to relent, to repent; to believe,
to love, and to fear that omnipotent gracious Lord: but my
adamantine, obstinate, most unkind, ingrate, unthankful heart,
hearing my Lord, which is the Lord over all lords, so graciously,
so lovingly, vouchsafe by so many his instruments to speak, to
call, to cry unto me, now by his law, now by his threats, now by
his gospel, now by his promises, now by all his creatures, to
come, to come even to himself, I hide me with Adam in the garden;
I play not only Samuel running to Eli, but I play Jonas running to
the sea, and there I sleep upon the hatches, tumbling in Jezebel's
bed, (quod est afflictio maxima,) until it please God to anoint
mine eyes 'collyrio,' until it please him to raise up a tempest,
to turn and look upon me, as Luke saith he did on Peter. For, O
Lord, it is thy gift, and cometh of thee, and of thy mere grace;
it cometh not of man, it cometh not of works, to repent, to
believe, to fear, and to love. Work thou therefore in me, for
Jesus Christ's sake, which am thy creature, and most unthankful,
hypocritical servant, not when I will, nor as I will, but when
thou wilt, even that which may be most to the glory of thy name.
Amen. What should I write? nay, why do I not pluck these same
words and paper in pieces? for I write altogether of hypocrisy and
arrogant presumption. I will confess it, (thou wicked spirit, the
Lord judge thee,) I will confess it; it is most true, John Traves;
I but only write it, for it is not I, it is Hypocrisy. 'Scientia'
(if I had it) 'inflaret,' O Lord, grant me thy grace, and leave me
not to mine own judgment and reason. Hypocrisy, arrogancy, and
obstinate security environ me: yet I feel them not. The Lord
deliver me! Pray, pray for me. Give God thanks for me. O Lord,
even 'tua fiat voluntas:' unlock this mine heart, thou which hast
the key of David, which openest only, that I may desire to have
the desire of the glory of thy name, of repentance, faith, &c.
Pray for me, and be thankful for me, O father Traves, and write to
me. Your letters I desire more to see, than any man's living. Let
me have them therefore as you may, but your prayers at all times,
that God would open mine heart to feed and taste of these
comfortable places of Scripture (which to me are locked): memento
'Jesum Christum resurrexisse ex mortuis.' This text as a text of
most comfort (as it is indeed, and, when God will, I shall feed on
it) did Paul send to Timothy to be his comfort in all places. For
our salvation (this day of resurrection) is nearer now than when
we believed. Therefore, 'qui perseveraverit salvus erit.' For
'consummabitur pr�varicatio,' saith Daniel, 'finem accipiet
peccatum, delebitur iniquitas, et adducetur justitia sempiterna.
Deus enim ipse veniet et salvabit nos. Veniens veniet, et non
tardabit, et quandocunque manifestatus fuerit vita nostra
Christus, tunc et nos manifestabimur cum illo in gloria. Semel
enim oblatus est ut multorum peccata tolleret, rursus absque
peccato conspicietur iis qui ilium expectant in salutem. Sic
semper cum Domino erimus: proinde consolemini vos invicem mutuo
sermonibus hiis.' O Lord, open mine eyes, which see nothing of the
great comforts in these thy most rich words: open mine eyes, good
Lord, 'ne nunquam obdormiam in morte.' Pray for me, and commend me
to your good bed-fellow, 'et omnibus in Christo fratribus osculo
sancto.' Thus I make an end, (for it is time, you may say,) and I
pray you still, water Sir Thomas Hall, unto whom I have sent a
fair Testament both in English and Latin, if this bringer will
carry it. And I have herewith sent you a letter, which first
peruse and read, and, when you have so done, abhor not me, but my
wickedness, and pray for me. And as you can see a meet time, seal
it, and deliver it to Sir Nicholas Wolstoncros, by such policy as
you can think, by God's grace, through prayer. I confess unto you,
God is my witness, to my knowledge, I never, in my being in the
country this winter, at any time called it to remembrance; the
Lord forgive me! I would by some occasion, if any could be bad,
afore the delivery of the letter, by some story or communication,
that he did know that abomination to be sin, for I fear me he
thinketh it to be no sin. The Lord open our eyes, and forgive us.
Amen.-- The peace of God be with you, Amen.

"From the Temple, this 22nd of March, 1547.

"Yours in Christ most bounden.

JOHN BRADFORD."

"I have sent you three pair of good spectacles, I trow; and other
such books as have your name written in them, which take in good
worth, and pray for me, and give thanks for me."

To father Traves. (No. 4.)

"Gratia, misericordia, et pax,' &c.-- My chance is not by this
bringer to have any warning in manner of his farewell, so that I
am constrained, time coacting me, to write not so much of things,
(which I will omit,) as my desire was. Concerning the great matter
you know of, it hath pleased God to bring it to this end, that I
have a bill of my master's hand, wherein he is bound to pay the
sum afore Candlemas next coming. This Master Latimer thinks to be
sufficient. Therefore I pray you to give that gracious Lord
thanks, and thanks, and thanks upon it, for me a most wretched
ingrate sinner, which have also in other things no less cause to
praise God's name; as for that I have and sustain my master's sore
displeasure, the which hath brought me (God I should say) through
it, unto a more contempt of worldly things, through the
sequestration of such his business, as before I had ado withal: I
call it a contempt. Well, take the word even as it is
hypocritically and vain-gloriously spoken; for the which fault,
amongst my others innumerable, I trust you remember in your
prayers, whereof I have (would I knew how much) need. There is yet
another thing, whereof I will advertise you, even to this end;
that you might pray, if it be God's will, that as I trust shortly
to begin, so he may vouchsafe to confirm that he hath begun, as
(if I be not deceived) I believe it is his working, If the thing
seem, by God's Spirit in you, that I presume, then, for the Lord's
sake, advertise me: for I am much given to that disease; the Lord
deliver me! I have moved my master therein already by letters, to
see if I shall have any living of him as hitherto I have had; but
I have thereof no answer, nor, as our natural speech is, any
likelihood of any grant: yet that I have already, I trust, will
suffice me for three years. You look what my purpose meaneth, I am
so long afore I come to it. Therefore I do it, because my long
babbling should be less tedious. Now shall you have it. If God's
will be, (whereunto pray I may be obedient,) I am minded afore
Midsummer to leave London to go to my book at Cambridge; and, if
God shall give me grace, to be a minister of his word. Thus you
have of a fly an elephant. Well, take it in good part, though you
see my etiam non, and not etiam, etiam. A tumbling stone gathereth
no moss: so therefore pray for me. Perchance I do foolishly to
forsake so good a living as I have. I will say no more hereof, but
pray for me. I trust, as I said, for three years' study I have
sufficient, if my master take all from me: and when this is spent,
God will send more. I do not write this that you should think me
to be in need of worldly help, and therefore, as friars were wont,
secretly to beg. No, in the Lord's name, I require you not to take
it so: for I had rather never send letter, afore I should be
herein a cross to you, for 'sufficit sua diei afflictio,' we are
more set by than many sparrows. But if my mother, or Sir Thomas
Hall, murmur at it, or be offended with me, as you can, remedy it
with your counsel. Howbeit as yet I will not write to them of it,
until such time as I be going. I am something fickle-minded and
unconstant, therefore pray for me, that my hand being put to the
plough, (presumptuously spoken,) I look not back. You may gather
by my words in this letter the heroical heart which lieth in me.

"I have sent you a book of Bucer against Winchester, in English,
lately translated, which I never read; therefore I cannot praise
it. And as I call to remembrance, I did send you with the other
books more than you received, at the least one of them I remember,
which is called, The Common-places, or the Declaration of the
Faith, by Urbanus Rhegius. Ask for it, or send me word in whom the
default is you have it not. Hereafter, and that shortly, by God's
grace, I will send you Primiti� Laborum meorum, a work or two
which I have translated into English, so soon as they be printed,
which will be afore Whitsuntide. Pray for me, good father Traves,
and God send you health of soul and body, as I would mine own or
any man's living. But yet, to warn you of that you know not: in
writing your letters to me, you hit me home, and give me that I
look for. You are deceived, and so are all that know me; I never
came to any point of mortification, therefore a little tickling
sets me afloat. God help me, and give God thanks for me, as all
men be most bounden. Thus when I once begin to write to you I run
as the priest saith matins, for I think I may be bold on you. The
Holy Ghost preserve you, your wife, and family, and persevere his
grace in you unto the end. I pray you pray for me, a most (what
should I call me) miserable and blasphemous sinner. The peace of
God be with us.

"From the Temple, this twelfth of May, 1548.

"Sir Thomas Hall hath deceived me, but himself most. I desire to
speak with him, as this winter it may chance, if I discharge not
myself of mine office, to see him. Pray for him, and for me.

"A very hypocrite.

JOHN BRADFORD."

To father Traves. (No. 5.)

"The perseverance of God's grace, with the knowledge of his good
will, increase with you unto the end.-- To declare myself, as I
am, a carnal man, which understand not the things that be of the
Spirit: these my letters, though I counterfeit and meddle amongst
them the spiritual words, as the devil did in his temptations to
Christ, will declare not less. For I begin with carnal things in
effect, and no marvel if I so end: for how can a man gather figs
of briers? These words, as they seem, so they are spoken for a
cloak to make you think otherwise: but, father Traves, you cannot
think so evil of me as I am: but to the matter. This present day,
by God's grace, I take my journey towards Cambridge, where, I pray
God, and so earnestly I pray you to pray for me, that I may
circumspectly redeem this time which God hath appointed (to me
unknown) to lend me: for alas! I have spent most wickedly the time
past, for the which I must account, even for every hair-breadth,
as they say: for God hath not given here time to sin. But if I
considered this, (as I do nothing less, custom of sin and pleasing
myself hath so hardened my heart,) I should then come to the
feeling of myself; then should I hate sin, which I now love; then
should I fear God's wrath, which I now contemn; then should I cry
out and weep, and continually pray; whereas now I am as dry as a
stone, as dumb as a nail, as far from praying as he that never
knew any taste of it. Which thing once I felt (thanks to the
Lord); but now, for mine unthankfulness, I am almost (but most
worthily) deprived. I fear me God will take his grace from me, I
am so unthankful. Alas! why do I lie, in saying I fear me? Nay,
God grant I may do so, for then should I pray and pray: but seeing
I cannot, speak you for me, pray for me, that the Lord would
remember his old compassions towards me, for his mercy's sake draw
me, yea, compel me, to serve, to fear, and to love him. Thus may
you see how I presume: for my intent was to have been a minister
of God's word, to have been his instrument to call from, as I have
called to, sin; but you see how that God punisheth mine arrogancy.
Alas! what shall I do? I am an unprofitable and an idle member; I
thought I should have been therein profitable, but Medice, cura
teipsum. How should I, or what should I do? I cannot labour with
my hands. Well, I trust God will give me grace and knowledge to
translate. Nothing I fear me, yea, I distrust me, that I shall
never be minister of God's word: yea, if arrogancy were not in me,
how should I, of all wretches the greatest, think me to look to
the highest room and vocation that is upon earth? Therefore
eftsoons I desire you to pray for me, that God's will may be done
in me, whether I live or die, so that his name be honoured. My
master which was, hath denied me all his beneficence, but I have
for this life. more than enough, thanks be to God, as this winter
I intend, by God's favour, to declare more unto you. This book
which I have sent, take it in good part; it is the first, I trust
it shall not be the last, God hath appointed me to translate. The
print is very false, I am sorry for it.

I pray you be not offended at my babbling in the Prologues, &c.

JOHN BRADFORD.

"I will lie, God willing, this summer, at Katherine's Hall in
Cambridge. Write to me."

To father Traves. (No. 6.)

"The loving-kindness and abundant mercy of God the Father, poured
plentifully upon all the faithful, in the blood of that meek Lamb,
Jesus Christ, our only satisfaction and Mediator, through the
working of the most Holy Spirit, be increased and perceived in you
daily more and more, to the glory of God, &c.

"Because I stand both in doubt of the reading and delivery of such
letters as I write and send unto you, dearly beloved father
Traves, I am constrained to leave off such griefs and spiritual
wants, as, thanks unto the Lord, I unwillingly feel: for the
flesh, as you know, loveth nothing so much as security, of all
enemies most perilous, and not a little familiar with me: from the
which, with vain-glory, hypocrisy, &c., and worldliness, the Lord
deliver me! I had not thought to have written thus much, but these
I cannot keep, but commit them to your prayers. And to the intent
I would you should not think any ingratitude in me; as also that I
might give you occasion to write to me again, as heretofore I have
done, even so do I interturb and trouble you with my babbling, but
yet having this commodity, that I babble not so much as I am wont
to do. The cause I have declared, which had almost been the cause
I had not written at all. I did write unto you from London when I
came hither: send me word what letters you have received, for from
you I have received but two, and both by John Moss; and in the
latter I perceived that the Lord had visited you with sickness,
his fatherly rod, whereby he declareth his love upon you, and that
he careth for you: 'Ut in tempore supremo exultes nunc ad breve
tempus afflictus, quo exploratio fidei multo pretiosior auro quod
perit, et tamen probatur, &c. Siquidem in hoc vocatus es, ut cum
Christo patiaris, nam et cum illo glorificaberis. Certus enim
sermo est, si sufferimus et con-regnabimus.' You know that Christ,
'etsi Filius Dei erat, tamen ex his qu� passus est didicit
obedientiam.' 'Patientia opus perfectum habeat ut sitis perfecti
et integri, nullaque in parte diminuti:' and doth not patientia
come of probatio? The one then you had, so that you were going a-
school to learn the other, which learnt, what want you? The end of
all God's proving is, as Paul saith, 'Ut impertiat nobis
sanctimoniam: igitur gratias age Deo Patri, qui idoneum te fecit
ad participationem sortis sanctorum in lumine, &c. Nam qui
parumper afflixit, idem instauret te, fulciat, roboret,
stabiliat.' And that the Lord knoweth how 'eripere pios �
tribulatione,' and that 'in tempore opportuno,' even shortly: for
haud tardat qui promisit:' 'nam modicum tempus, et videbis me;'
'veniens enim veniet, et non tardabit.' 'Itaque qui consortes
estis crucis Christi, gaudete,' saith Peter, 'ut in revelatione
quoque glori� ejus gaudeatis exultantes.' Oh, how doth my will
over-run my wit. Why, Bradford! whom writest thou unto? thou
showest thyself. Thus, father Traves, you may see my rashness to
rabble out the Scripture without purpose, rhyme, or reason. I will
not blot it out, as I thought to have done; for that hereby you
shall see my need of your prayer. Well, I look for a watch-word
from you. Write, for God's sake, and pray for me that I may be in
something profitable to the Lord's congregation, that I may be no
stumbling-block, 'ut confundantur in me qui ilium expectant.' Send
me such counsel as the Lord's Spirit shall move you how to study.
My desire is in something to be profitable, if it were the Lord's
will, for to be 'minister verbi.' Alas! I am unmeet, and my time,
my time, yea, the Lord's time, I have hitherto evil, yea, most
wickedly misspent it, &c. Thus will I end. The Lord be with you
and your bed-fellow, to whom have me heartily commended, and to
all your children and family, the which I beseech the Lord to
lighten his countenance over, and grant you his peace: pray for
me. I long for winter to speak with you. Rescribe oro. Pray for
me.

"This Assumption-day in Katherine's Hall, in Cambridge.

"Yours, with all I have and can.

JOHN BRADFORD."

To father Traves. (No. 7.)

"The plentiful grace of God the Father, through our only Master
and Lord Jesus Christ, increase in us daily to the glory of his
name. Amen.

"Forasmuch as I have often written unto you, good father Traves,
and yet have not once heard from you since Pentecost, I cannot now
be so bold, either in writing much or often, as I would have been:
howbeit this I say, that I much marvel that I hear not from you:
but not so, for I am so wretched a sinner, that the Lord's Spirit,
I am certain, doth not move you to write to me, yet, for God's
sake, pray for me, and in the Lord's name I desire you to give
thanks to God for me. And when it may please God to move you,
write to me, though it be but two words, and counsel me how to
study the word of life, the ministry whereof I desire, if it be
the Lord's pleasure, to profess, and that I may do it both in
living and learning: pray for me. 'Herus meus omnibus rebus suis
me abdicavit, et qu� prius concesserat, jam solvere renuit, et
mihi prorsus factus est inimicus.' I know not when I shall see you
in body, therefore let me hear from you. I write not this that you
should think me 'in egestate aut angustiis esse.' No, father, the
Lord giveth me 'omnia affatim,' and will do. I trust I shall
shortly here have a fellowship: I am so promised, and therefore I
have taken the degree of Master of Arts, which else I could not
have attained. If I get a fellowship, I shall not need 'de
crastino solicitus esse,' as hereafter I shall more write to you
by God's grace. I pray you write again, and often pray for me. In
haste, as appeareth, the twenty-second of October. Ne sciat mater
me quod herus meus adeo duriter mecum egit, &c.

"Miserrimus peccator.

J. BRADFORD."

To father Traves. (No. 8.)

"The peace and plenteous mercy of God our heavenly Father, in his
Christ our only Lord and Saviour, be ever increased in you by the
Holy Spirit, 'qui efficit omnia in omnibus.' Amen.

"Father Traves, though I might think myself more happy if you
would often write unto me, yet because I ought to have respect to
your pains, which now that old man cannot so well sustain as it
might, I had rather lose my happiness in that behalf, than will
your grief, forasmuch as it can be no happiness unto me which
turneth to your pain; yet, because pain is not painful when it is
joined with gain, I therefore desire you, for God's sake, to pray
often for me: for if I shall not be worthy of your prayer, as the
Lord, who knoweth all things, doth right well see it, and so my
conscience witnesseth, your good prayer shall return into your own
bosom. And know this, that whoso converteth a sinner by prayer,
(whether it be by prayer, preaching, or writing letters, &c.,) the
same hath saved a soul. Use therefore, for God's sake I ask it,
that pains whereunto is joined profit, I mean prayer to God for
me, a miserable and most wretched sinner: and as for the gainless
pain in writing to me, use it yet as you may, and surely God, for
whose sake you do it, in that he will reward a cup of cold water,
will in some thing requite you. And I know certainly, that if you
did see what spiritual profit I receive by your letters, I am
certain you would not think all your labour lost. For Christ's
sake, therefore, begin again to write unto me, and reprove me
sharply for my horrible unthankfulness to God. You know how that
God hath exonerated my laden conscience of the great weighty
burden, for so I did write to you; yea, the Lord hath in a manner
unburdened me of the lesser burden also; for I have an assurance
of the payment of the same by Candlemas. Lo, thus you see what a
good God the Lord is unto me. O father Traves, give thanks for me,
and pray God to forgive me my unthankfulness. But what should I
rehearse the benefits of God towards me? Alas, I cannot. I am too
little for all his mercies, yea, I am not only unthankful, but I
am too far contumelious against God. For whereas you know the sun,
the moon, and the seven stars, did forsake me, and would not shine
upon me, you know what I mean 'per herum et heriles amicos,' yet
the Lord hath given me here in the university as good a living as
I would have wished; for I am now a fellow of Pembroke Hall, for
the which neither I, nor any other for me, did ever make any suit:
yea, there was a contention betwixt the master of Catherine Hall
and the bishop of Rochester, who is master of Pembroke Hall,
whether should have me, 'fit hoc tibi dictum.' Thus you may see
the Lord's carefulness for me. My fellowship here is worth seven
pound a year; for I have allowed me eighteen-pence a week, and as
good as thirty-three shillings four-pence a year in money, besides
my chamber, launder, barber, &c., and I am bound to nothing but
once or twice a year to keep a problem. Thus you see what a good
Lord God is to me. But I pray you what do I now to God, for all
this? I will not speak of the great mercies he showeth unto my
soul. Surely, father Traves, I have clean forgotten God; I am all
secure, idle, proud, hard-hearted, utterly void of brotherly love;
I am envious, and disdain others; I am a very stark hypocrite, not
only in my words and works, but even in these my letters to you. I
am all sensual, without the true fear of God, another manner of
man than I have been since my calling. Alas! father Traves, I
write this to put myself in remembrance; but I am without all
sense, I do but only write it. For God's sake pray for me, which
am only in name a Christian, in very deed a very worldling, and,
to say to you the very truth, the most worldling of all others. I
pray you exhort my mother now and then, with my sister Margaret,
to fear the Lord: and if my mother had not sold the fox-fur which
was in my father's gown, I would she would send it me. She must 
have your counsel in a piece of cloth.

"Yours for ever.

JOHN BRADFORD."

To father Traves. (No. 9.)

"The selfsame mercy, grace, and peace, which heretofore I have
felt plenteously, though now, through mine unthankfulness and
wilful obedience to the pleasure of this outward man, I neither
feel, neither can be persuaded that I possess; yea, if I shall
truly write, I in manner pass not upon the same, so far am I
fallen, the Lord help me: the same mercy, &c., I say, I wish unto
you as I can, with all increase of godliness: hypocritically with
my pen and mouth, beseeching you, in your earnest prayers to God,
to be an earnest suitor unto God for me, which am fallen into such
a security, and even a hardness of heart, that neither I sorrow my
state, neither with any grief or fear of God's abjection do write
this: before the Lord, which knoweth the hearts of all men, I lie
not. Consider for Christ's sake therefore, good father Traves, my
necessity, though I myself do it not, and pray for me, that God
cast me not off, as I deserve most justly. For whereas I ought to
have well proceeded in God's school, by reason of the time, I
confess it to my shame I am so far gone back, as, alas! if shame
were in me, I might he ashamed to write it; but much more to write
it, and think it not: such is the reward of unthankfulness. For
whereas God wrought the restitution of the great thing you know
of, (the which benefit should bind me to all obedience,) alas!
father Traves, I am too unthankful: I find no will in heart
(though by my writing it will be hard to persuade you) either to
be thankful, either to begin a new life in all things to mortify
this outward man, and heartily to be well content to serve the
Lord in spirit and verity, and withstand mine affections, and
especially my beastly sensuality in meat and drink, wherewith I
was troubled at my being with you; but now, through my licentious
obeying that affect, I am fallen so, that a whole legion spirituum
malorum possesseth me. The Lord, whom I only with mouth (my heart
still abiding both in hardness and wilfulness) call upon, deliver
me and help me; and for God's sake give you hearty thanks for the
great benefit of restitution. Pray to the Lord, that at the Iength
I may once return to the obedience of his good will. Amen.-- I
thank you for your cheese, and so doth father Latimer as unknown:
for I did give it him, and he saith he did never eat better
cheese; and so I dare say he did not. I thank him I am as familiar
with him, as with you; yea, God so moveth him towards me, that his
desire is to have me come and dwell with him whensoever I will,
and welcome. This do I write yet once more to occasion you to be
thankful for me to the Lord, which by all means showeth nothing
but most high love to me; and I again a very obstinate rebellion.
Pray therefore for me in haste.

"The sinful JOHN BRADFORD."

$

296 WILLIAM MINGE AND JAMES TREVISAM


THE next day after Master Bradford and John Leaf did suffer in
Smithfield, William Minge, priest, died in prison at Maidstone,
being there in bonds for religion, and like to have suffered also,
if he had continued the fury of his adversaries, whose nature was
to spare and favour none that favoured Christ's pure gospel: which
William Minge with as great constancy and boldness yielded up his
life in prison, as if it had pleased God to have called him to
suffer by the fire, as the other good and godly men had done at
the stake; and as he himself was ready also so to do, if it had
pleased God to have called him thereunto.

James Trevisam buried in the fields, and summoned after his death.

On the third of July, 1555, died one James Trevisam in the parish
of St. Margaret in Lothbury, upon a Sunday, who, being impotent
and lame, kept his bed: for he could not rise out of it a long
time. This Trevisam had a servant, one John Smal, which read on
the Bible; and, as he was in reading, Berd the promoter came to
the house, and would needs go up the stairs, where he found four
persons besides him and his wife -- to wit, the young man that
read, and two men and a woman; all which folks, the said Berd the
promoter, there being, apprehended and carried to the Compter,
where they remained about a fortnight, for all the friends they
could make. Moreover the said Berd would have had also James the
lame man himself to Newgate in a cart, (and brought the cart to
the door,) but for neighbours. Nevertheless, the poor man was fain
to put in two sureties for his forthcoming; for he could not go
out of his bed, being not only impotent, but also very sick the
same time. So within a few days, the said James lying in
extremity, the parson of the church, named Master Farthing, came
to him, and had communication with him, and agreed well, and so
departed. It happened after the priest was come down into the
street, there met him one Toiler, a founder. "Yea," saith he, "be
ye agreed? I will accuse you, for he denieth the sacrament of the
altar." Upon that the parson went to him again, and then the
priest and he could not agree. And so the parson went to the
bishop of London and told him. The bishop answered, that he should
be burnt, and if he were dead, he should be buried in a ditch. And
so, when he died, the parson was against his wife as much as he
could, neither would let her have the coffin to put him in, nor
any thing else, but was fain to bear him upon a table to Moor-
field, and there was he buried. The same night the body was cast
up above the ground, and his sheet taken from him, and he left
naked. After this the owner of the field, seeing him, buried him
again, and a fortnight after the sumner came to his grave, and
summoned him to appear at Paul's before his ordinary, to answer to
such things as should be laid against him! But what more befell
upon him, I have not certainty to say.

$

297. JOHN BLAND.

The history of Master John Bland, preacher and martyr, constantly
suffering for the gospel of Jesus Christ.

THE twelfth day of July, John Bland,John Frankesh, Nicholas
Sheterden, and Humfrey Middleton, were all four burned at
Canterbury together, for one cause; of the which number, Frankesh
and Bland were ministers and preachers of the word of God, the one
being parson of Adisham, the other the vicar of Rolvenden. This
Master Bland was a man so little born for his own commodity, that
no part of his life was separated from the common and public
utility of all men; for his first doings were there employed to
the bringing up of children in learning and virtue: under whom
were trained divers towardly young men, which even at this present
do handsomely flourish; in the number of whom is Dr. Sands, a man
of singular learning and worthiness, as may well beseem a scholar
meet for such a schoolmaster, whom I gladly here name for his
singular gifts of virtue and erudition.

After this he, coming to the ministry in the church of God, or
rather being called thereto, was inflamed with incredible desire
to profit the congregation; which may appear by this, that whereas
he was cast into Canterbury prison for the preaching of the
gospel, and delivered once or twice from thence at the suit of his
friends, yet would he needs preach the gospel again as soon as he
was delivered. Whereupon he, being the third time apprehended,
when his friends yet once again would have found the means to have
delivered him if he would have promised to abstain from preaching;
he stood in it earnestly, that he would admit no such condition,
notably well expressing unto us the manner and example which we
read in the apostle Paul: Who shall separate us from the love of
Christ? Tribulation, or anguish, or hunger, or nakedness, or
danger, or persecution, or the sword? &c. But to express the whole
life and doings of this godly martyr, seeing we have his own
testimony concerning the same, it shall be best to refer the
reader to his own report, writing to his father of the whole
discourse of his troubles, from the beginning almost to the latter
end, in order and manner as ye shall hear.

A discourse of the whole process and doings of Master Bland,
written and reported by himself to his father in his own letter as
followeth.

"Dearly beloved father in Christ Jesus, I thank you for your
gentle letters; and, to satisfy your mind, as concerning the
troubles whereof you have heard, these shall both declare unto you
all my vexations that have chanced me since ye were with me, and
also since I received your last letters. God keep you ever.

Your son.

JOHN BLAND.

"First, the third of September, being Sunday, after service ended,
ere I had put off my surplice, John Austen came to the table,
(commonly called the Lord's table,) and laid both his hands upon
it, saying, 'Who set this here again?' (Now they say they took the
table down the Sunday before, which I knew not, neither do I know
who set it up again.) The clerk answered, that he knew not. Then
Austen said, 'He is a knave that set it here.' I was then going
down the church, marvelling what he meant, and said, 'Goodman
Austen, the queen's Highness hath set forth a proclamation, that
ye may move no sedition.' And ere I could speak any more, he said,
'Thou art a knave:' and I said, 'Well, goodman Austen, that I have
said, I have said.' 'By God's soul,' quoth he, 'thou art a very
knave.'

"Then my clerk spake to him, but what I am not sure: but he said,
'Ye are both heretic knaves, and have deceived us with this
fashion too long; and if he say any service here again, I will lay
the table on his face.' And in that rage he with others took up
the table, and laid it on a chest in the chancel, and set the
trestles by it. Wherefore I rode by and by to Master Isaac, and
showed him the cause, both how seditiously he had spoken, and
performed it with a like deed. Master Isaac directed a warrant to
the constable or borsholder, which was incontinently served, so
that he was brought before him the same night, and was bound by
recognisance, with sureties, to appear, if he were called. But we
agreed so well then, that it was never called for; the table was
brought down, and was permitted, as before.

"The twenty-sixth of November, being Sunday, Richard Austen and
his brother Thomas came to the foresaid table after the communion
was done; and as I was going by them, Richard said unto me,
'Master Parson, we have to speak to you.' And I said, What is your
will?' And he said, 'You know that you took down the tabernacle or
ceiling wherein the rood did hang, and such other things: we would
know what recompence you will make us. For the queen's proceedings
are, as you know, that such must up again.' Quoth I, 'I know no
such proceedings as yet; and as for that I did, I did it by
commandment.' 'No,' said Thomas Austen, 'ye will not know the
queen's proceedings.' 'Yes,' said I, 'I refuse not to know them.'

"Then said Richard, 'Ye are against the queen's proceedings; for
you say there are abominable uses and devilishness in the mass.'
'Goodman Austen,' said I, 'if I so said, I will say it again; and,
God willing, stand to the proof of it.' 'Masters all,' quoth
Richard Austen, 'bear record of these words;' and went his way.

"Quoth Thomas Austen, 'Thou wilt as soon eat this book as stand to
them.' 'No,' quoth I, 'not so soon.' 'Tell us,' quoth he, what
that devilishness is, that is in the mass.' 'I have often preached
it unto you,' said I, 'and ye have not believed it, nor borne it
away, nor will now either, though I should tell you.'

"'Thou,' quoth he, 'hast told us always, like a heretic as thou
art.' 'Now ye lie, goodman Austen,' quoth I, 'by your leave.'
'Marry,' quoth he, 'thou liest.' And I said, 'And you lie; for I
have taught you Christ and his truth.'

"Quoth he,' Thou art a heretic, and hast taught us nothing but
heresy; for thou canst say nothing that is true.' 'Yes, goodman
Austen, I can say that God is in heaven; and ye will say (I trow) 
that it is true, and so have I taught you truly.'

"Quoth he, 'Thou hast taught us like a heretic, and hast said,
that there is no devil in hell.' 'Well,' said I,' lie on;
methinketh you can say little truth.'

"Many other taunts he gave, too long to write. And at the last he
said, Ye pulled down the altar: will ye build it again?' 'No,'
quoth I, 'except I be commanded; for I was commanded to do that I
did.'

"'Well, if you will not,' said he, 'then will I: for I am a
churchwarden.' 'I charge you,' said I, 'that you do not, except
you have authority.'

"'I will,' said he, 'not let for your charge. For we will have a
mass here on Sunday, and a preacher that shall prove thee a
heretic, if thou dare abide his coming.' 'Yes,' quoth I, 'God
willing, I will abide and hear him; for sure I am, that he cannot
disprove any doctrine that I have preached.'

"'Yes,' quoth he, 'and that thou shalt hear, if thou run not away
ere then.' 'No, goodman Austen, I will not run away.'

"'Marry,' quoth he, 'I cannot tell, thou art as like yea, as nay.'
With many other words we came out of the church door, and so
departed.

"When the Sunday came, I looked for our preacher, and at the time
of morning-prayer, I said to the clerk, 'Why do ye not ring? ye
forget that we shall have a sermon to-day.' 'No,' quoth he,
'Master Miles's servant hath been here this morning, and said his
master hath letters from my Lord Chancellor, that he must go to
London, and cannot come.' That day I did preach to them a sermon
in his stead.

"Now have they slandered me, that I had prepared a company from
divers places to have troubled him; but they agreed not in their
lie; for some said, I had them at Adisham, and that Richard Austen
had knowledge, and sent for the king's constable to see the peace
kept, which is found a lie. Other said, I had them lying in wait
for him between Canterbury and Adisham. Other said, I had them in
both places, that if the one missed the other should not. God
forgive them all! Now upon these two matters they crack that they
sent two bills of complaint to the council: wherefore by the
counsel of friends, I made this testimony, and sent it up by
Master Wiseman."

The behaviour of John Bland, parson of Adis-ham, in the county of
Kent, the Sunday, the third day of December last past, [1553,]
containing the words which he there spake unto the people.

"Whereas upon certain communication bad between the said parson
and Richard Austen and Thomas Austen, in the presence of all the
parish of Adisham, the Sunday before St. Andrew's day last, the
said Austen then declared, that the said parson had taught there
in times past great heresies, which to confound, they would
prepare a preacher against the next Sunday following, if so be the
said parson would abide, and not run away: upon which rumour
divers and sundry persons resorted out of the country, unto the
said parish church, at the said same day appointed, there to hear
the preacher; and at the time in which the sermon ought to be
made, no man appeared there to preach. But it was reported unto
the parson, that the preacher appointed had urgent business, and
could not come: so that the multitude being now come together, the
same parson, perceiving that the people's expectation was
defrauded, said, 'Forasmuch as you are come willingly to hear some
good advertisement of the preacher, who now cannot be present, I
think it not convenient to permit you to depart without some
exhortation for your edifying.' And so further declaring that he
had no licence to preach, said that he would not meddle with any
matter in controversy. And then he began the epistle of the day,
desiring the audience to mark three or four places in the same
epistle, which touched quietness and love one to another. And
there briefly reading the epistle, he noted the same places; and
so, making an end thereof, desired all men to depart quietly and
in peace, as they did, without any manner of disturbance, or token
of evil.

"Witnesses the undernamed, with divers others:
Edmund Mores.
Richard Randall.
John Hills.
William Forstall.
Thomas Gooding.".

Another matter of trouble wrought against John Bland, as appeareth
by his own narration.

"Upon the Innocents' day, being the twenty-eighth day of December,
they had procured the priest of Stodmarsh to say them mass. He had
nigh made an end of matins ere I came; and when he had made an end
of matins, he said to me, 'Master Parson, your neighbours have
desired me to say matins and mass: I trust ye will not be against
the queen's proceedings.' 'No,' quoth I, 'I will offend none of
the queen's Majesty's laws, God willing.' 'What say ye:' quoth he;
and made as he had not heard. And I spake the same words to him
again, with a higher voice; but he would not hear, though all the
chancel heard. So I cried the third time, (that all in the church
heard,) that I would not offend the queen's laws. And then he went
to mass; and when he was reading the epistle, I called the clerk
unto me with the beckoning of my finger, and said unto him, 'I
pray you desire the priest, when the gospel is done, to tarry a
little; I have something to say to the people.' And the clerk did
so.

"And the priest came down to the stall, where he sat; and I stood
up in the chancel door, and spake to the people of the great
goodness of God, always showed unto his people, unto the time of
Christ's coming; and in him and his coming, what benefit they
past, we present, and our successors, have; and among other
benefits, I spake of the great and comfortable sacrament of his
body and blood. And after I had declared briefly the institution,
the promise of life to the good, and damnation to the wicked, I
spake of the bread and wine, affirming them to be bread and wine
after the consecration, as yonder mass-book doth, saying, 'Holy
bread of eternal life, and the cup of perpetual salvation: so that
like as our bodily mouths eat the sacramental bread and wine, so
doth the mouth of our souls (which is our faith) eat Christ's
flesh and blood.'

"And when I had made an end of that, I spake of the misuse of the
sacrament in the mass; so that I judged it in that use no
sacrament: and showed how Christ bade us all eat and drink; and
one only in the mass eateth and drinketh, and the rest kneel,
knock, and worship.

"And after these things ended, as briefly as I could, I spake of
the benefactors of the mass, and began to declare what men made
the mass, and recited every man's name, and the patch that he put
to the mass.

"And ere I had rehearsed them all, the churchwarden and the
borsholder, his son-in-law, violently came upon me, and took my
book from me, and pulled me down, and thrust me into the chancel,
with an exceeding roar and cry. Some cried, 'Thou heretic;' some,
'Thou traitor; 'some, 'Thou rebel:' and when every man had said
his pleasure and the rage was something past, 'Be quiet, good
neighbours,' said I, 'and let me speak to you quietly. If I have
offended any law, I will make answer before them that are in
authority to correct me.' But they would not hear me, and pulled,
one on this side, and another on that, and began again. Then
Richard Austen said, 'Peace, masters; no more till mass be done'
and they ceased.

"Then said I to the churchwarden and the borsholder, (either
holding me by the arm,) 'Masters, let me go into the church-yard
till your mass be done.' 'No,' quoth the churchwarden, 'thou shalt
tarry here till mass be done.' 'I will not,' quoth I, 'but against
my will.' And they said, 'Thou shalt tarry: for if thou go out,
thou wilt run away.' Then said I to the borsholder, 'Lay me in the
stocks, and then ye shall be sure of me:' and turned my back to
the altar.

"By that time Richard Austen had devised what to do with me, and
called to the borsholder and the churchwarden, and bade them put
me into a side chapel, and shut the door to me; and there they
made me tarry till mass was ended.

"When the mass was ended, they came into the chapel to me, and
searched what I had about me; and found a dagger, and took it from
me. Then said Thomas Austen, churchwarden, (after many brablings
that they made with me,) 'Thou keepest a wife here amongst us,
against God's law and the queen's.' 'Ye lie, goodman Austen,' said
I, it is not against God's law, nor, as I suppose, against the
queen's.'

"Thus they brought me out of the church, and without the door they
railed on me, without pity or mercy: but anon the priest came out
of the church, and Ramsey, that of late was clerk, said unto him,
Sir, where dwell you? 'And therewith Thomas Austen took him by the
arm, and said, 'Come on, sirrah, you are of his opinion:' and took
his dagger from him, and said he should go with him. 'I am
content,' said he, and a little mocked them in their envious talk.

"By this time there came in at the church stile, one John Gray, of
Wingham, servant to John Smith, and seeing them hold Ramsey by the
arms, said to him, 'How now, Ramsey, have you offended the queen's
laws?' 'No,' quoth he. 'Then there is no transgression.' Therewith
Thomas Austen took him, and said, 'Ye are one of their opinion; ye
shall go with them for company:' and took his dagger from him, and
then demanded what he did there? but after, I think, for very
shame they let him go again; but they carried me and Ramsey to
Canterbury, with eighteen persons weaponed. A sheet of paper will
not hold the talk that we had that night with Master Hardes,
justice, Master Oxenden, Master Spilman, and Master Tutsam.

"The next day they made a bill against me, but it served not their
purpose, which was, that they would have had me to prison. But
James Chapman and Bartholomew Joyes were bound in twenty pounds
either of them, for my appearance at the next general sessions, or
in the mean time to appear, if I were sent for before the queen's
Majesty's council, or any other commissioners sent by the queen's
authority. And Ramsey was bound to the peace, and to be of good
behaviour till the next sessions. His sureties were Thomas
Hogeking and Simon Barrat.

"Now the twenty-third or twenty-fourth of February, [1554,] Sir
Thomas Finch, knight, and Master Hardes, sent for me and my
sureties to Master Finch's place, and took me from my sureties,
and sent me to the castle of Canterbury, by Sir Thomas Moyle's
commandment, (they said,) where I lay ten weeks, and then was
bailed, and bound to appear at the next sessions holden at
Canterbury; but after they changed it to be at Ashford on the
Thursday in Whitsun-week, being the nineteenth of May: but in the
mean time the matter was exhibited to the Spiritual Court."

The first examination of Master John Bland in the Spiritual Court,
before Doctor Harpsfield, archdeacon of Canterbury, and Master
Collins, commissary, May 18, 1554.

"The eighteenth day of May, Master Harpsfield, archdeacon of
Canterbury, made the mayor's serjeant to bring me before him and
Master Collins, commissary, into Christ's church; and they went
with me into a chamber, in the suffragan of Dover's house. Then
the archdeacon said, 'Art thou a priest?' And I said, 'I was one.'
And he said, 'Art thou a graduate of any university?' And I said,
'Yea.' 'What degree,' said he, 'hest thou taken?' 'The degree,'
quoth I, 'of a Master of Arts.' 'The more pity,' quoth he, 'that
thou shouldest behave thyself as thou hast done. Thou hast been a
common preacher licensed, hast thou not?' And I said, 'I have been
so.' 'Marry,' quoth he, 'so I understand.'

"'What hast thou preached?'

"And I said, 'God's word, to the edifying, I trust, of his
people.'

"'No, no,' quoth he; 'to the destroying of their souls and thine
both, except the mercy of God be all the greater. I pray thee,
what hast thou preached? tell me.'

"'I told you,' quoth I, 'what I have preached.'

"'Nay, but tell me,' quoth he, 'what one matter hast thou preached
to the edifying of the people, as thou sayest?' 'I will tell you
no particular matter; for I perceive you would have some matter
against me.'

"'No, by my faith,' quoth he, 'but only that I would win thee from
heresies that thou art bewrapt in, and hast infected others
withal: for thou hast preached, as I am informed, that the blessed
sacrament of the altar is not the very body and blood of Jesus
Christ after the consecration. Tell me, hast thou not thus
preached? and is not this thine opinion?'

"'Sir,' quoth I, 'I perceive (as I said) that ye seek matter
against me. But, seeing that I am bound in the sessions to my good
behaviour for preaching, which may be broken with words, and well
I know not with what words; and also both mine authority to preach
and my living are taken from me, I think thus I am not bound to
make you an answer.'"

Collins.--"Master Bland, do you not remember, that St. Peter
biddeth you make answer to every man that asketh you a reason of
the faith that is in you?"

Bland.--"I know that, and am content so to answer as that text
biddeth: but I know that Master Archdeacon doth not ask me after
that manner, but rather to bring me into trouble."

"Then they said, 'No, ye shall not be troubled for any thing that
ye say here.'"

Bland.--"I am content for knowledge' sake to commune with you in
any matter, but not otherwise."

"And so they fell in reasoning more than the space of an hour, of
the sacrament, both against me. At the last Master Collins said,
'Master Bland, will ye come and take in hand to answer such matter
on Monday next, as shall be laid to you?'"

Bland.--"Sir, ye said I should not be troubled for any thing that
should be said here for learning's sake."

"And they said, Ye shall not, but it is for other matters."

Bland.--"Sir, I am bound to appear, as some tell me, on Thursday
next at Ashford:. I am in doubt whether I can or no; yet I have
purposed to be there, and so to go to London to Master Wiseman,
for an obligation that he hath, whereby I should receive certain
money to pay my debts withal."

"Then said Master Archdeacon, 'I will write to Master Wiseman,
that ye shall sustain no loss.'"

Bland.--"That shall not need; for I can sustain no great loss, if
I go not. But I pray you to let me have a longer day." "No," quoth
he.

Bland.--"Sir, I cannot well come on Monday."

Harpsfield.--"Wilt thou not come, when he so gently speaketh to
thee, where he may command thee?"

Bland.--"I do not deny to come, but I desire a longer day."

Harpsfield.--"Thou shalt have no other day; I charge thee to come
on Monday."

Bland.--"Sir, I perceive it shall be for this or like matters:
will it please you or Master Collins, for God's sake, to confer
Scriptures privately with me in this matter, seeing ye say ye
would so gladly win me?"

Harpsfield.--"With all my heart will I take the pains, and I will
also borrow my Lord of Dover's library, to have what books thou
wilt:" and thus they departed. Now the seventeenth of May at
Ashford I could not be released, although I was called to the
Spiritual Court for the same matter, but was bound to appear at
the sessions holden at Cranbrook, the third of July.

Another appearance of Master Bland before the archdeacon and his
fellows.

"The twenty-first day of May I appeared in the chapter-house,
where was a great multitude of people, unlooked for of me; and
Master Archdeacon said thus to me, 'Ye are come here according as
ye were appointed: and the cause is, that it hath pleased the
queen's Highness here to place me, to see God's holy word set
forth, and to reform those that are here fallen into great and
heinous errors, to the great displeasure of God, and the decay of
Christ's sacraments, and contrary to the faith of the catholic
church, whereof thou art notably known to be one that is sore
poisoned with the same, and hast infected and deceived many with
thy evil preaching, which if thou wilt renounce, and come home
again to the catholic church, both I and many others more would be
very glad; and I, for my part, shall be right glad to show you the
favour that lieth in me, as I said unto you when you were
appointed hither, because ye then refused to satisfy again the
people that ye had deceived. And whereas it is feigned by you,
that I should openly dispute the matter with you this day;
although I did neither so intend nor appoint, yet I am content to
dispute the matter with thee, if thou wilt not without disputation
help to heal the souls that are brought to hell-ward by thee. What
sayest thou?'"

Bland.--"I do protest before God and you all, that neither is my
conscience guilty of any error or heresy, neither that I ever
taught any error or heresy willingly. And whereas your Mastership
saith, that I have feigned an open disputation with you, it is not
true, as I can thus approve: Upon Saturday I was at Ugden's, and
there Master Bingham laid it to my charge, that such an open
disputation, as ye have here offered, should be this day between
you and me: whereat I much marvelled, and said to him that before
that present I never heard any such word; neither would I answer
nor dispute. And to this can Master Vaughan, Master Oxenden,
Master Seth of Overland, and Master Ugden witness; and further I
said to them, that I never spake to you of any disputation, nor
you to me. Now if your Mastership have any thing to say to me by
the law, I will make answer to it."

Harpsfield.--"Hear ye what he saith? His conscience is clear. I 
pray thee whereon groundest thou thy conscience? Let me hear what
thy faith is."

Bland.--"I know not why ye should more ask me a reason of my
faith, than any other man in this open audience."

Harpsfield.--"Why, thou heretic, art thou ashamed of thy faith? If
it were a Christian belief, thou needest not to be ashamed of it."

Bland.--"I am not ashamed of my faith: for I believe in God the
Father Almighty, Maker of heaven and earth, and in Jesus Christ
his only Son our Lord, &c., with all the other articles of the
Creed; and I do believe all the Holy Scriptures of God to be most
certain and true."

Harpsfield.--"Wilt thou declare no more than this?"

Bland.--"No."

Harpsfield.--"Well, I will tell thee whereon I ground my faith: I 
do believe and ground my faith and conscience upon all the
articles of the Creed, and upon all the Holy Scriptures,
sacraments, and holy doctors of the church, and upon all the
general councils that ever were, since the apostles' time. Lo,
hereupon ground I my faith;" with many words more which I well
remember not. And when he could get no other answer of me, than I
had said before, he called for a scribe to make an act against me.
And after much communication, I said, "By what law and authority
will ye proceed against me?" Master Collins said, "By the canon
law."

Bland.--"I doubt whether it be in strength or no. Yet I pray you
let me have a counsellor in the law, and I will make answer
according to the law."

Harpsfield.--"Why, thou heretic, thou wilt not confess thy faith
to me, that have authority to demand it of thee, and yet I have
confessed my faith to thee before all this audience. As concerning
the blessed sacrament of the altar, thou hast taught, that after
the consecration it is bread and wine, and not the body and blood
of our Saviour Jesus Christ. How sayest thou, hast thou not thus
taught?"

Bland.--"Sir, as concerning this matter of the sacrament, when I
was with you and Master Collins, ye said then it was for other
matters that I should come hither: and further, that ye would be
content at my desire, to confer Scriptures with me, to see if ye
could win me; and ye said, ye would borrow my Lord of Dover's
library, that I should have what book I would. And now ye require
me thus to answer, contrary to your promise, ere any conference be
had, and seek rather to bring me into trouble, than to win me."

Harpsfield.--"I will, as God shall help me, do the best to thee
that I can, if thou wilt be any thing conformable: and I trust to
dissolve all thy doubts, if thou be willing to hear. And I also
will desire these two worshipful men, my Lord of Dover, and Master
Collins, to hear us."

Bland.--"No, ye shall pardon me of that: there shall be no such
witness, but, when we agree, set to our hands." Hereat made the
people a noise against me, for refusing the witness: and here had
we many more words than I can rehearse. But at the last I said,
"Sir, will ye give me leave to ask you one question?" And he said,
"Yea, with all my heart; for in that thou askest any thing, there
is some hope that thou mayest be won."

Bland.--"Sir, when it pleased Almighty God to send his angel unto
the Virgin Mary to salute her, and said, Hail, full of grace, &c.,
came any substance from God our Father into the Virgin's womb to
become man?" Whereat as well Master Archdeacon, as my Lord of
Dover, and Master Collins staid. But my Lord spake the first, and
said, "The Holy Ghost came to her;" and ere he had brought out his
sentence, Master Syriac Peters said, "The power of the Highest
shall overshadow thee." "Truth," said Master Archdeacon, "it was
the power of God, sent by the Holy Ghost."-- They had forgotten
that, begotten of the substance of the Father; or else they
perceived whereunto this question tended: and so both I and they
left it; by what words I cannot tell. But I said, "Sir, shall I
ask one other?" And he said, "Yea." "Is there in the sacrament,
after the consecration, Christ's natural body, with all the
qualities of a natural body, or no?"

Harpsfield.--"Hark," said Master Archdeacon; "hear ye this
heretic? He thinks it an absurdity to grant all the quantities of
Christ's natural body to be in the sacrament: but it is no
absurdity; for even that natural body that was born of the Virgin
Mary is glorified, and that same body is in the sacrament after
the consecration. But perceive ye not the arrogancy of this
heretic, that will put me to answer him, and he will not answer
me? He thought to put me to a pinch with his question; for I tell
you it is a learned question."

Bland.--"Sir, if ye be so much discontented with me, I will say no
more; yet I would all men heard, that ye say the glorified body of
Christ is in the sacrament, after the consecration."

Harpsfield.--"I may call thee gross ignorant. Thou gross ignorant,
is not the same body glorified, that was born of the Virgin Mary?
Is it then any absurdity to grant that to be in the sacrament?"
And while be spake many other words, I said to Master Petit, that
the sacrament was instituted, delivered, and received of his
apostles, before Christ's body was crucified; and it was crucified
before it was glorified; which saying Master Petit partly recited
to Master Archdeacon.

Harpsfield.--"Thou art without all learning. Was not Christ's body
given to his apostles, as in a glorified act? and yet no
inconvenience, although his natural body was not crucified: for
when he was born of the Virgin Mary without pain, was not that the
act of a glorified body? and when he walked on the water, and when
he came into the house to his apostles, the doors being shut fast,
were not these acts of a glorified body?"

"Then my Lord of Dover helped him to a better place, and said,
'When Christ was in Mount Tabor, he was there glorified in his
apostles' sight.'"

Harpsfield.--"Ye say truth, my Lord, he was glorified in the sight
of three of his apostles."

Bland.--"This methinks is new doctrine."

Harpsfield.--"Well, seeing he will by no other way be reformed,
let the people come in, and prove these matters against him." And
therewith the archdeacon brought forth a copy of the bill of
complaint that was put against me at Christmas, and about that we
talked a little. And then Master Archdeacon rose up and said, "See
ye, good people that know this matter, that ye come in, and prove
it against him." Whereunto answered Thomas Austen, "I pray you,"
said he, "let us be no more troubled with him."

"And then spake John Austen, and Heath with one eye, and began to
accuse me; but no answer they could have of me, but, 'Do to me
what ye can by law, and I will answer it.' Then said Thomas
Austen, 'Bland, ye were once abjured.'"

Bland.--"Ye say not truly, goodman Austen, I was never abjured."
"Either," said he, "ye were abjured, or else ye had the king's
pardon." "Neither of both; ye speak this of malice:"with many
other brabling words more."

"Then Master Archdeacon departed, and left Master Collins to
command me to appear the next day. Howbeit, for certain other
urgent business that I had, I did not appear, but wrote a letter
to Master Commissary, desiring him to respite the matter till my
coming home again; and if he would not, I would be content to
submit myself to the law when I came home.


NOW about the twenty-eighth day of June I came to Master
Commissary to show him of my return, and offered myself to satisfy
the law, if it were proceeded against me, before Master Cox of
Surrey, and Marks the apparitor: but Master Commissary said
gently, he had done nothing against me; and so appointed me to
appear before him the Friday seven-night after.

"Now in the mean time was the sessions holden at Cranbrook, where
I was bound to appear; and carrying surety with me to be bound
again, for I looked for none other, did appear the third of July.

"And Sir John Baker said, 'Bland, ye are, as we hear say, a Scot:
where were ye born and brought up?' And I said I was born in
England. And he said, 'Where?' And I said, 'In Sedberg, and
brought up by one Doctor Lupton, provost of Eton college.' 'Well,'
said he, 'I know him well. Remain to your bond till afternoon.'

"Then said Sir Thomas Moyle, 'Ah! Bland, thou art a stiff-hearted
fellow. Thou wilt not obey the law, nor answer when thou art
called.' 'Nor will,' quoth Sir John Baker. 'Master Sheriff, take
him to your ward:' and the bailiff set me in the stocks, with
others, and would not hear me speak one word. And so we remained
in the gaol of Maidstone, till a fortnight after Michaelmas, or
thereabouts; and then we were carried to Rochester, to the assize
holden there, where we were among the prisoners two days. And when
we were called, and the judges of assize asked our causes, when my
cause was rehearsed, Master Barrow, clerk of the peace, said, that
I was an excommunicate person.

"Then Master Roper of Linsted talked with the judges, but what, I
am not able to say: but the judges of assize said, 'Take them to
Maidstone again, and bring them to the sessions that shall be
holden next at the town of Malden.' Howbeit, the sheriff did not
send for us, so that we tarried at Maidstone till the sessions
holden at Greenwich the eighteenth and nineteenth of February
[1555]. I and others, being within the bar amongst the felons, and
irons upon our arms, were called out the latter day by the jailer
and bailiffs, and eased of our irons, and carried by them into the
town to Sir John Baker, Master Petit, Master Web, and two others
whom I know not."

Another examination of Master Bland before Sir John Baker. Feb.
19, 1555.

Baker.--"Bland, wherefore were ye cast into prison?"

Bland.--"I cannot well tell. Your Mastership cast me in."

Baker.--"Yea, but wherefore were you in before that time?"

Bland.--"For an unjust complaint put upon me."

Baker.--"What was the complaint?"

(I told him as truly and as briefly as I could.)

Baker.--"Let me see thy book;"(and I took him a Latin Testament.)

Baker.--"Will ye go to the church, and obey and follow the queen's
proceedings, and do as an honest man should do?"

Bland.--"I trust in God to do no otherwise but as an honest man
should do."

Baker.--"Will ye do as I said?"

Bland.--"Will it please your Mastership to give me leave to ask
you a question?"

Baker.--"Yea."

Bland.--"Sir, may a man do any thing that his conscience is not
satisfied in to be good?"

Baker.--"Away, away" and threw down the book and said, "It is no
Testament." And I said, "Yes." And Master Web took it up, and said
unto me marvellous gently, "Master Bland, I knew you when ye were
not of this opinion. I would to God ye would reform yourself;"
with better words than I will write. And I said, "If ye have known
me of another opinion than I am of now, it was for lack of
knowledge."

Baker.--"Yea, sayest thou so? By St. Mary, and thou hold thee
there, I will give six faggots to burn thee withal, ere thou
shouldest be unburned: hence, knave, hence!" And so were we
reprieved into our place again within the bar. And at night, when
judgment of felons and all was done, we were called, and the judge
said to the jailer, "Take them with you, and deliver them to the
ordinary, and if they will not be reformed, let them be delivered
to us again, and they shall have judgment and execution." And one
of our company said, "My Lord, if we be killed at your hands for
Christ's sake, we shall live with him for ever."

Another appearance of Master Bland in the Spiritual Court. March
2, 1555.

"Then came we to the castle of Canterbury, and there we remained
till the second of March, at which day we were brought into the
chapter-house of Creechurch, where were set the suffragan of
Canterbury, Master Collins, Master Mills, with others; and then
went to them Master Oxenden, Master Petit, Master Web, and Master
Hardes, justices. And when I was called, Master Web said, 'Here we
present this man unto you, as one vehemently suspected of heresy.'

"And I said, 'Master Web, ye have no cause to suspect me of
heresy. I have been a prisoner this whole year, and no matter
proved against me. I pray you, wherefore have I been so long kept
in prison?'"

Web.--"Leave your arrogant asking of questions, and answer to that
that is laid to your charge."

Bland.--"I do so; for I say you have no cause to suspect me of
heresy."

Web.--"Yes; ye denied to Sir John Baker to be conformable to the
queen's proceedings."

Bland.--"Is it a just cause to suspect me of heresy for asking a
question with leave?" So we had more words there than I well
remember.

"Then stood up Master Petit, and said, 'Ye were cast into prison,
because ye fled away from your ordinary.'"

Bland.--"Then have I had wrong; for I never fled, nor disobeyed
mine ordinary, nor did any thing contrary to the law. Let them now
say if I did:" but they said nothing. And when I saw they held
their peace, I said, "Master Commissary, have you been the cause
of this mine imprisonment?" "No." quoth he; "ye know that when ye
went from me, ye were appointed to appear the Friday after the
sessions." Here I was suffered to speak no more, but shut up in a
corner till my companions were likewise presented: and then we
were sent to Westgate, into prison, and were put in several close
holds, that never one of us could speak to another, nor any man
was permitted to come to us. We were four times at this
appearance: but one they despatched, (by what means I cannot
tell,) whose name was Cornwall, a tanner."

And thus hitherto passed the talk between Bland and the justices,
and certain gentlemen of the shire. Now followeth the order of the
reasoning between him and the clergymen before whom he was
examined. But forasmuch as the chiefest doer and judge against him
was the bishop of Dover, or suffragan of Canterbury, called Dr.
Richard Thornton, to the intent it may appear what little truth or
constancy is in these catholic persecutors, I thought here to
exhibit by the way a certain popish letter, written of a papist
unto him; wherein is declared what a gospeller the said Richard
Thornton was in King Edward's time, who now, turning with the
world, showeth himself such a bitter persecutor against God's
servants in Queen Mary's time. The copy of this letter here
followeth

"Right reverend, and my good Lord,-- after my hearty thanks for
your good cheer at my last being with your Lordship, this shall be
to certify you, that as soon as I arrived with my Lord's Grace, I
gave him your letters: but I had much work to obtain any thing of
him for you. For there have been given very evil informations of
you, and it hath been said, that you have concurred with all
manner of evil proceedings, the which hath these years past been
in England, as well against the holy sacrament of the altar, and
against the supreme authority of Christ's vicar in earth, as with
the use of the abominable late communion, and with the marriage of
priests, as well religious as secular; and that you have given
orders to (I cannot tell how many) base, unlearned, and evil
disposed people, by reason of the which they have taken upon them
to preach, and to do much hurt in Kent. So that men think that
yet, if any new mutation (the which God forbid) should chance, you
would be as ready to change as any other. And indeed it maketh me
to fear the same, by reason that notwithstanding it hath pleased
Almighty God to provide that your absolution was sent unto you
(not looking, I dare say, for any such thing) of all manner of
matters past, yet your Lordship (more regarding the vanity of the
world, than the offence of God, the which he only knoweth how much
it grieves me, for the due love I bear unto you) presumed to sing
mass in pontificalibus, the holy-days immediately following; and
also to ministrate to children the sacrament of confirmation,
because that one (being a member of the devil) did somewhat
comfort you so to do.

"O my Lord, what honour should it have been both to God and
yourself, and also edification to all good people, (though all
worldly men and heretics would therefore have laughed you to
scorn,) if you, considering your great offences toward God, and 
his goodness again toward you, would, like as you have offended in
the face of the world to the damnation of many, likewise have
showed yourself penitent in the face of the world to the
edification of many, and not only to have celebrated for vanity
pontificaliter; but also for a time to have abstained for
reverence totaliter from the altar, according to the old custom of
the church; the which I have also seen observed of some honest
men, not being thereto enjoined of any man: but that which is past
cannot be called again. And I thought it not my part to leave your
Lordship, mine old friend and master, in the mire. Wherefore I
ceased not to solicit your cause with my Lord's Grace, till at the
last I obtained of his Grace, for your Lordship, all the faculties
of the which I send you a copy here enclosed, partly for your own
consolation, and partly for others, desiring your Lordship so to
use them to the honour of God, that there come to me thereof no
rebuke; not publishing them to any person, but to such that you
know will gladly receive them: for hitherto there is never a
bishop in England, who hath granted him so great authority
concerning those which be under his cure. Only Master Archdeacon
hath the like, and in one thing more great than be these your
Lordship's. Wherefore your Lordship shall do well to remit unto
him all such priests as have cure of soul, whether they be
beneficed men, or parish priests. For he hath not only authority
to absolve them, as you have, but also to give them authority to
absolve such as be underneath their cures. And thus I commit your
Lordship to the protection of Almighty God.--Written at Brussels,
the sixteenth of June, 1554.

"Your Lordship's bead-man.

THOMAS GOLDWELL."

And thus much concerning the bishop of Dover, by way of
digression. Now to return again to the examinations of Master
Bland, let us hear his own report of his answers, as followeth:

Bland.--"Here followeth mine answer, as nigh as I can call to
remembrance, every word and sentence; yet if any that was present
can help to perfect it, I would be glad. But yet this dare I say,
that there is never one sentence, but it was openly spoken the
ninth of March, in the chapter-house of Cree-church, in the
presence of as many as they had chosen; the mayor of the city
being called to be assistant, and all others shut out."

"Master Collins said, 'Master Bland, ye know that ye are presented
unto us as one suspected of heresy. How say ye, be ye contented to
reform yourself to the laws of this realm, and of the holy church?
'"

Bland.--"I deny that I am suspected justly of heresy, and this ye
heard when I was presented, that I denied the suspicion to be
just, but to defend the unjust punishment that I have suffered:
neither can ye prove that any occasion hath been given by me,
whereby any man should suspect me therein. But if you have any law
or authority to proceed against me for any thing done for a whole
year ago and more, I will answer to it."

Collins.--"Ye were convented before Master Archdeacon and me, and
matter of heresy laid to your charge."

Bland.--"That matter was done and said a whole year ago, and for
that I have been in prison this year and more. If ye have any
thing against me by any law, I desire you to let me know the law
and the matter, and I will answer according to the law."

"Then said my Lord Suffragan, But that I am one of the judges, I
would rise, and stand by thee, and accuse thee to be a 
sacramentary, and bring witness to prove it; yea, and further,
that thou hast called the mass an abominable idol.'"

Bland.--"You, my Lord, never heard me say so: but I heard you once
say, that in your conscience ye had abhorred the mass three
years." "Thou liest," quoth he, "I never said so."

Bland.--"My Lord, if they might be heard, I can bring witness to
approve it, with the day, time, and place; and I once did hear
Master Collins, at a visitation in Wingham, say, that Christ was a
full satisfaction for all sin present, past, and to come; contrary
to that he saith now."

"And here we had more words of this matter, which I do let pass
for lack of good remembrance.

"Master Collins said, 'This is but a drift. You were better answer
now; for else you shall go to prison again, and be called on
Monday, and have articles laid to you, and if ye then answer not
directly, ye shall he condemned pro confesso, and that will be
worse for you."

Bland.--"Sir, I do not now, nor will then deny to answer any thing
that ye can lay to my charge by the law: wherefore I trust ye will
let me have the benefit of the law."

Collins.--"This is the law, that if ye be required of the
ordinary, reddere rationem fidei, then may ye not deny it. And
that we do now."

Bland.--"To that then will I answer: for I believe in God the
Father Almighty, Maker of heaven and earth, and in Jesus Christ
his only Son our Lord, with all the other articles of the same
creed; and I believe all the articles contained both in the creed
called the mass creed, and in the creed of Athanasius; and I do
believe, that all the Holy Scriptures, and all things therein
contained, are most true."

Collins.--"This will not serve you: ye must answer to all such
articles in all these as shall be laid to you, or asked of you."

Bland.--"Let me know the law, that it is in that force, (without
any just cause of suspicion proved against me,) and I will
answer."

Collins.--"How say ye, will ye answer?"

Bland.--"Sir, I have answered you." "Have him away," said my Lord
of Dover; "he had better have answered."

Bland.--"My Lord, I am ready to answer, if ye have any thing
against me by the law."

Bishop of Dover.--"Ye have preached many heresies in Adisham,
where I am parson now; and therefore ye must make answer to them."

Bland.--"Lay them to my charge by the law, and I will answer then,
if ye can approve that I am bound to answer to that was done a
year and more ago: for if ye may do that, ye may also lay to my
charge, and compel me to answer to, all things done in all my
life, I trow."

Collins.--"It is not a year ago since you were before Master
Archdeacon and me."

Bland.--"It is truth, it is a year and ten weeks since the words
were spoken; and I have been a prisoner ever since, and have been
at five sessions, and never could have my cause tried. Methinketh
your charities should think it punishment enough, if I had been
guilty."

Collins.--"All this will not serve you; you must needs answer, and
it will be better for you to answer now, than another time. Will
ye reform yourself, and go to the church, and worship Christ in
the blessed sacrament of the altar; and be obedient unto all the
queen's laws?"

Bland.--"I pray you, wherefore am I brought hither?"

Collins.--"To answer to such things as are demanded of you."

Bland.--"Sir, I thought ye had some matters against me by the
law."

Collins.--"Well, on Monday, at nine of the clock, ye shall see the
law, and have articles laid unto you."

"Then they had spied Master Cox the lawyer, and called him in, and
said, 'Here is a lawyer can tell you are bound by the law to
answer:' and he said as they had said."

Collins.--"Do ye not believe, that after the consecration of the
blessed sacrament of the altar, there remaineth no substance of
bread, but the substance of Jesus Christ, both God and man?"

Bland.--"Master Commissary, I know not by any law why ye should
ask me that question. more than any other man here." And after a
little talk, my Lord of Dover asked me this question "Dost not
thou believe, after the consecration, that it is the body of
Christ?" And I said, "No, I do not so believe: for the Scriptures
do not teach me that there should remain the flesh of Christ, to
eat as a man should eat man's flesh."

"Then Master Glasier said, 'That was the opinion of the
Capernaites; there is no man here of that opinion:' and spake long
of cutting Christ's body, as men cut flesh in the shambles.

"Then Master Doctor Faucet said, 'Master Bland, forasmuch as you
and I were brought up both in one house, and born both in one
parish, I would be as glad as any man alive to do you good: but ye
may not thus stand against the church, for Christ saith, Ye must
humble yourself, and take up his cross, and follow him. And to
humble yourself in this place, is to be content, and not stick to
your own judgment, but to humble yourself to the holy church,
which hath determined, that after the consecration there remaineth
no bread, but the natural body and blood of Christ."

Bland.--"Master Doctor, if ye take humbling of ourselves in that
place, to admit the determination of the church, then must we know
by the Scriptures, that the same church determined nothing but
according to the Scriptures, as this is not: and therefore I do
not believe any such transubstantiation; nor ever will, God
willing." "Then, quoth he, "I have done with you: I will no more
pray for you than for a dog."

"Then said Master Glasier,--'How think ye? Did Paul, when he said,
Is not the bread that we break a partaking of the body of Christ?
did he mean baker's bread?'"

Bland.--"Though he did not mean baker's bread, that doth not prove
that he brake natural and real flesh."

Glasier.--"No, by St. Mary, we say not so; but we say it is the
natural body glorified, under the forms of bread and wine."

Bland.--"Then the apostles had it not as we have: or else his
glorified body was crucified for us."

Glasier.--"Tush, ye do not understand the Scriptures; for Christ's
body was ever glorified, in that it was so marvellously united to
the Godhead: yea, and he showed his body divers times glorified,
as in the Mount Tabor; and when he walked on the water, we see he
was light, and had no weight in him. Was not that then a glorified
body?"

Bland.--"Then belike Peter's body was glorified, if walking on the
water was the deed of a glorified body: and the iron that Elizeus
made to swim upon the water."

"'Tush,' quoth my Lord of Dover, 'that was done by prayer.' But
they made such a noise with laughing, that I heard no more what my
Lord said."

Bland.--"Masters, I know that it availeth us nothing to reason
with you, no more than it booted you in the time of the gospel.
For then neither the reason of Eckius, Cochl�us, nor yet of the
detection of the devil's sophistry of my Lord Chancellor's doing,
could take any place. And it is known that some be here, that
something I can say in them."

Dover.--"No, you know �colampadius, Zuinglius, and such others."

Bland.--"Indeed, my Lord, I have seen part of their doings."

Dover.--"That is seen by thee to-day."

Glasier.--"I was glad, when I heard you say ye believed the
catholic church; and now go you from it?"

Bland.--"No, that I do not."

Glasier.--"Ye know that Christ saith, If thy brother have offended
thee, go and reconcile him between thee and him. If he hear thee
not, take two or three with thee, that in the mouth of two or
three witnesses all things may be established. If he hear not
them, tell it to the church, die ecclesi�; if he hear not the
church, take him as a heathen. I pray you where could ye have
found this church of yours fifty years ago?"

Bland.--"Ye know that the true church did not at all times
flourish, but was wonderfully persecuted."

"Then my Lord of Dover cried, 'No more, I command you to hold your
peace. Have him away and bring in another.'"

Collins.--"Ye shall come again on Monday, at nine of the clock,
and in the mean time ye shall have whom ye will to confer withal:
your friend Dr. Faucet, or Master Glasier, if ye desire them."

Bland.--"I will refuse to talk with no man. As for any conference
of your part, it is but weak laws, established as they are: but
when there was no law, I did desire conference." And so for that
time I departed.

"The Monday after we were brought forth to the same place again;
and then Master Collins began to speak to me, but after what
manner, it is clean out of my mind: but the end was, that I would
reform myself. But, as I did before, I demanded what they had to
lay to my charge, and to see the law, which, they said before, I
should see."

Dover.--"What needs that? we have enough against you: for ye
denied to me transubstantiation in the sacrament."

Bland.--"I did refuse to answer, till ye promised that I should
see the law, whereby ye may compel me to answer."

"My Lord of Dover took the scribe's book, and read the answer that
I made to Dr. Faucet's reason, which I knew not that they had
written."

Bland.--"My Lord, I made you no such answer when ye asked me: I
take Master Collins and Master Glasier to witness."

"Then they brought forth a Decretal, a book of the bishop of
Rome's law, to bind me to answer, which my heart abhorred to look
upon. The effect was, that the ordinary had authority to examine,
and that they, so examined, must needs answer. But I said, that it
meaned of such as were justly suspected, as I was not. And here we
had much communication; for I charged them with unjust
imprisonment, which they could not avoid. But Master Oxenden would
have helped them, and said, the justices put me in prison for a
sermon seditiously spoken, and for troubling a priest at mass."

Bland.--"That is not true; for, after I had been ten weeks in
prison, I was bailed, till I was cast in again, and (as the
justice said) for the disobeying mine ordinary, which I never
did."

Collins.--"Will ye be content to confer with some? It will be
better for you. Now we offer it you, because ye would not desire
it."

Bland.--"As I did not refuse before, no more will I now. But I did
not perceive before, but that one thing might have come, without
any leave-asking, to confer the Scriptures; and therefore I looked
that Dr. Faucet would have come to me without desiring, if any
commodity to me had been in conference: for though I was never
able to do him good, yet once I was his tutor."

Collins.--"Are ye content to come to his chamber at afternoon?"

Bland.--"Sir, I am a prisoner; and therefore it is meet that I
obey, and come whither you will," and so departed.

"At this time we were three: but, they took another to appear
before them the Tuesday sevennight after. And when he came, I knew
not what was done, but that I hear they excommunicated him, and
let him go. His name was Miller, a clothier."

Here followeth a certain confutation of Master Bland against false
and manifest absurdities, granted by Master Mills, priest of
Christ's Church in Canterbury.

Mills.--"We say, that Christ is in or under the sacrament really
and corporally, which are the forms of bread and wine, and that
there is his body contained invisibly; and the qualities which we
do see, as whiteness and roundness, be there without substance by
God's power, as quantity and weight be there also by invisible
measure."

Bland.--"This is your own divinity, to make accidents the
sacrament, and Christ's real body invisibly contained in them, and
so to destroy the sacrament. And yet the doctors say, Materia
sacramenti est panis et vinum. And God by his power worketh no
miracles with Hoc est corpus meum, so to change the substance of
bread and wine into his body and blood, in that he maketh
accidents to be without their substance by invisible measure. I am
ashamed to see you so destroy Christ's sacrament, contrary to your
own doctors, and trifle so with God's work."

Mills.--"To Christ is given all power in heaven and in earth; so
that by the omnipotent power of his Godhead he may be and is where
he listeth; and is in the sacrament really and corporally without
occupying of place; for a glorified body occupieth no place."

Bland.--"Mark your own reason: all power is given to Christ both
in heaven and earth. By the omnipotent power of his Godhead he may
be where he list: ergo, he is in the sacrament really and
corporally, without occupying of place. I deny your argument; for
it followeth neither of your major nor minor. And, first, I would
learn of you, how you know that Christ listeth to be present at
every priest's list. For if the priest list not to say your mass,
then Christ listeth not to be there. Again, ye say, all power is
given unto Christ both in heaven and in earth, so that that is the
cause, by your reason, that by the omnipotent power of his Godhead
he may be where he list: and by that reason he had no power of his
Godhead, till he had his human body; and then he was not equal
with the Father in Divinity: for all power was not given to
Christ, before the humanity and the Godhead were knit together,
neither was he filius. Here is more danger than ye are aware of,
if ye would stand to it with just judges."

Mills.--"We eat Christ's flesh and blood spiritually, when we
receive it with faith and charity; and we also do eat it
corporally in the sacrament. And the body that we so receive hath
life; for the Godhead is annexed thereto: which, although it be
received with the body of Christ, yet it is not invisible after a
gross sort. And the flesh of Christ that we receive is lively; for
it hath the Spirit of God joined to it. And if a man be drunken,
it is not by receiving of the blood of Christ, for it is contrary
to the nature of Christ's blood. If he be drunken, it is by the
qualities and quantities, without substance of blood."

Bland.--"I am glad that you are so much against all men, to say
that Christ's body is alive in the sacrament: it may fortune to
bring you to the truth in time to come. Methinketh it is evil to
keep Christ's body alive in the pix, or else must ye grant, that
he is alive in receiving, and dead in the pix. And ye say truth,
that it is not the natural receiving of Christ's blood that maketh
a man drunken, for it is the nature of wine that doth that; which
ye deny not. And a more truth ye confess than ye did think, when
ye said, 'If a man be drunken, it is by the qualities and
quantities, without the substance of blood;' for indeed blood hath
no such qualities with it: by which it is evident that there is no
natural blood. If a man be drunken with wine consecrated, it must
be a miracle, as I think you will have it, that the said accidents
should be without their natural substance, and work all the
operations of both substance and accidents: and so it followeth,
that a man may be drunken by miracle. The body that ye receive, ye
say, is alive, because it is annexed to the Godhead, and the flesh
that ye receive is lively, because it hath the Spirit of God
joined to it. This division is of your new inventions, to divide
the body and the flesh, the one alive by the Godhead, the other
lively by God's Spirit, and both one sacrament: ye make of it a
thing so fantastical, that ye imagine a body without flesh, and
flesh without a body, as ye do qualities and quantities without
substance, and a living body without qualities and quantities."

Mills.--"If case so require, and there be a godly intent in the
minister to consecrate, after the consecration thereof, there is
present the body and blood of Christ, and no other substance but
accidents without substance, to a true believer."

Bland.--"Ye grant three absurdities, that in a tun of wine
consecrated is nothing but accidents: and to increase it withal,
ye have brought in two inconveniences; first, that it is not the
word of God that doth consecrate, but the intent of the priest
must help it. And if that lack, ye seem to grant no consecration,
though the priest speak the word; and yet your doctors say, that
the wickedness of the priest minisheth not the sacrament. And to
an unbeliever ye seem to say, that it is not the same that it is
to the true believer; and then must the believer have something to
do in the consecration. Incidit in Scyllam, qui vult vitare
Charibdim.

Mills.--"The substance of Christ's body doth not fill the mouse's
belly; for although he doth receive the outward forms of bread and
wine, yet he doth not receive the substance inwardly, but without
violation. And a mouse doth not eat the body of Christ, to speak
properly; for it doth not feed him spiritually or corporally, as
it doth man, because he doth not receive it to any inducement of
immortality to the flesh."

Bland.--"Ye make not your doctrine plain to be understood: we must
know how a mouse can receive the substance inwardly and outwardly.
Ye say he doth not receive the substance inwardly, but without
violation: ergo, with violation he receiveth the substance
inwardly. Ye say that the mouse cannot violate Christ's body; but
he violateth the substance that he eateth. And this your proper
speech doth import as much as that the mouse should eat the 
sacrament to as great effect, and the same thing, as doth the
unworthy receiver; for, if that be the cause that she properly
eateth not the body of Christ, because she doth not feed upon it
spiritually nor corporally, nor receiveth it to any inducement of
immortality, as ye say; then it followeth, that the unbeliever and
the mouse receive both one thing. And yet it cannot be denied but
the mouse will live with consecrated bread; and then ye must grant
the absurdity, that a substance is nourished and fed only with
accidents."

Mills.--"Men's bodies be fed with Christ's body, as with immortal
meat, by reason of the Godhead annexed to eternal life; but men's
bodies be corporally nourished with qualities and forms of bread
and wine; and we deny that, by the sacramental eating, any gross
humour turned into blood is made miraculously in the body."

Bland.--"Whereas it cannot be denied that a man may live, and
naturally be nourished in his natural body, with the sacramental
bread and wine consecrated, ye cannot avoid that. But then ye turn
to the spiritual nourishing of man's body, by Christ's body and
Godhead annexed, which is nothing to put away the absurdity, that
either a man's natural body should be fed naturally with
accidents, or else to have them changed into gross humours. But ye
say, 'Men's bodies be corporally nourished with qualities and
forms of bread and wine;' and then must ye needs grant, that
qualities and quantities must be made substance in man. For ex
eisdem sunt et nutriuntur mixta, or else all that is the nutriment
in man, is accidents, and no substance."

Mills.--"If the forms of bread and wine be burned, or worms
engendered, it is no derogation to the body of Christ, because the
presence of his body ceaseth to be there, and no substance cometh
again."

Bland.--"Ye grant here, that a substance may be made of accidents,
as ashes or worms: but I think you will have it by your miracles.
And this I count a more absurdity than the other, that Christ's
body should cease to be there, and no substance to come again: for
no word in all the whole Bible seems to serve you for the ceasing
of his presence, though we granted you (which we do not) that it
were there. God Almighty open your heart -- if it be his will and
pleasure -- to see the truth. And if I thought not my death to be
at hand, I would answer you to all the rest, in these and all
other my doings. I submit myself to our Saviour Jesus Christ, and
his holy word, desiring you in the bowels of Christ to 
do the same."

"Your orator in the Lord.

JOHN BLAND."

Another appearance and examination of John Bland. June 13, 1555.

Hitherto you have heard the troublesome handling of this faithful
and blessed servant of God, John Bland, tost to and fro, from
prison to prison, from session to session. At last he was brought
before the bishop of Dover, the commissary, and the archdeacon, at
Canterbury, the thirteenth day of June. The name of this bishop
was Richard Thornton; the commissary was Robert Collins, whom the
cardinal, by his letters patent, had substituted to be his factor,
before his coming over to England; the archdeacon was Nicholas
Harpsfield. Under these a great sort of innocent lambs of Christ 
were cruelly entreated and slain at Canterbury, amongst whom this
aforesaid Master Bland was one of the first; who, as it is said,
being brought before the said bishop, and his colleagues, which
were John Frankesh, Nicholas Sheterden, Thomas Thacker, Humfrey
Middleton, William Cocker, was examined of articles. To whom it
was objected by the commissary, whether he believed that Christ is
really in the sacrament, or no, &c. To this he answered and said,
that he believed that Christ is in the sacrament, as he is in all
other good bodies: so that he judged not Christ to be really in
the sacrament.

The last appearance of John Bland. June 20, 1555.

Whereupon, the day being Monday, he was bid to appear again upon
Wednesday next; and from thence he was defer- red again to Monday
following, being the twentieth of June, in the same chapter-house,
then to hear further what should he done, in case he would not
relent to their mind. The which day and place he, appearing as
before, was required to say his mind plainly and fully to the
foresaid articles, being again repeated to him: which articles,
commonly and in course, they use to object to their examinates
which be brought before them, as here now followeth, and need not
much hereafter, specially for that country of Kent, to be
repeated.

Articles ministered by Richard, bishop of Dover, to Master Bland,
and likewise to the rest following after him.

"First, that thou art of the diocese of Canterbury, and so subject
to the jurisdiction of the archbishop there.

"II. Item, that thou art a Christian man, and dost profess the
laws of God, and faith of Christ's catholic church, and the
determination of the same.

"III. Item, that all parsons which teach, preach, believe, affirm,
hold, maintain, or say, within the diocese of Canterbury,
otherwise than our holy mother the church doth, are excommunicate
persons, and heretic, and as excommunicate and heretics ought to
be named, reputed, and taken.

"IV. Item, that thou, contrary to the catholic faith, and
determination of our mother holy church, within the diocese of
Canterbury, hast openly spoken, maintained, holden, affirmed, and
believed, and yet dost hold, maintain, affirm, and believe, that
in the blessed sacrament of the altar, under the forms of bread
and wine, there is not the very body and blood of our Saviour
Jesus Christ in substance, but only a token, sign, and remembrance
thereof, and that the very body and blood of Christ is only in
heaven, and no where else.

"V. Item, that thou, contrary to the catholic faith, and
determination of our mother holy church, hast within this diocese
of Canterbury openly spoken, said, maintained, holden, affirmed,
and believed, and yet dost hold, maintain, affirm, and believe,
that it is against God's word, that the sacrament of Christ's
church should be ministered in an unknown tongue; and that no man,
safely and with a safe conscience, or without peril of sin,
receiveth any sacrament ministered in any tongue that he
understandeth not.

"VI. Item, that thou, contrary to the catholic faith of our mother
holy church, hast, and yet dost hold opinion, and say, that it is
against God's word, that the sacrament of the altar should be
ministered in one kind; and that no man may with a safe conscience
so receive it.

"VII. Item, that the premises be true, and that there is a common
fame upon them within the diocese of Canterbury."

The answers of Master Bland to the foresaid articles.

"To these articles Master Bland, answering again in order as they
were objected to him, saith to the first, (granting the same,)
that he was a priest, and of the diocese of Canterbury.

"To the second also he answereth affirmatively.

"Item, to the third he answereth, that the article is true;
meaning the catholic church to be Christ's church.

"Item, in the fourth article, as touching the first part of the
article, he doth confess, that he hath preached and taught it, as
it is contained in the same. And as touching the second part of
the article, he doth confess, that he doth now also hold and say,
as he preached and taught before.

"Item, to the fifth article he granteth.

"To the sixth, he hath preached, held, and doth hold, as it is
contained in the article.

"Item, to the seventh and last article he granteth the same," &c.

This done, and his answers and confession taken, respite was given
him yet a few days to deliberate with himself. So, the twenty-
fifth day of the said month of June, he, making his appearance
again in the said chapter-house, there openly and boldly withstood
the authority of the pope; whereupon his sentence was read, and so
he condemned and committed to the secular power. Touching the form
and tenor of the sentence, because all their sentences of course
agree in one, read before in the history of Master Rogers.

The prayer of John Bland before his death.

"The Lord Jesus, for whose love I do willingly leave this life,
and desire rather the bitter death of this cross, with the loss of
all earthly things, than to abide the blasphemy of thy holy name,
or else to obey man in breaking of thy commandments: thou seest, O
Lord, that whereas I might live in worldly wealth to worship false
gods, and honour thy enemy, I chose rather the torments of this
body, and loss of this my life, and have counted all things but
vile dust and dung, that I might win thee; which death is more
clear unto me, than thousands of gold and silver. Such love, O
Lord, hast thou laid up in my breast, that I hunger for thee, as
the deer that is wounded desireth the soil. Send thy holy comfort,
O Lord, to aid, comfort, and strengthen this weak piece of earth,
which is void of all strength of itself. Thou rememberest, O Lord,
that I am but dust, and not able to do any thing that is good.
Therefore, O Lord, as thou of thy accustomed goodness hast bidden
me to this banquet, and counted me worthy to drink of thine own
cup amongst thine elect; give me strength against this element,
that as it is to my sight most irksome and terrible, so to my mind
it may be, at thy commandment, as an obedient servant, sweet and
pleasant; and, through the strength of thy Holy Spirit, I may pass
through the strength of this fire into thy bosom, according onto
thy promise, and for this mortality to receive immortality, and
for this corruptible to put on incorruptible. Accept this burnt-
offering and sacrifice, O Lord, not for the sacrifice itself, but
for thy dear Son's sake my Saviour; for whose testimony I offer
this free-will offering with all my heart and with all my soul. O
heavenly Father, forgive me my sins, as I forgive the whole world.
O sweet Saviour, spread thy wings over me. O God, grant me thy
Holy Ghost, through whose merciful inspiration I am come hither.
Conduct me unto everlasting life. Lord, into thy hands I commend
my spirit: Lord Jesus, receive my soul. So be it! "

$

298. NICHOLAS SHETERDEN, JOHN FRANKESH, AND HUMFREY
MIDDLETON.


HAVING now passed over the examinations of Master Bland, let us
further proceed to the rest of his fellows con-captives, being
joined the same time with him in the like cause and like
affliction; the names of whom were Nicholas Sheterden, John
Frankesh, Humfrey Middleton, Thacker, and Cocker, of whom Thacker
only gave back. The rest, constantly standing to the truth, were
altogether condemned by the suffragan of Canterbury, the twenty-
fifth day of June, the year above expressed; touching whose
examinations I shall not need long to stand. Forasmuch as the
articles ministered against them were all one, so in their answers
they little or nothing disagreed, as hereafter (by the Lord's
help) you shall hear. In the mean time, because Nicholas Sheterden
in his examinations had a little more large talk with the
archdeacon and the commissary, I will first begin with the same.

"First, the archdeacon and commissary affirmed, that the very bare
words of Christ, when he said, This is my body, did change the
substance, without any other interpretation or spiritual meaning
of the words."

Sheterden.--"Then, belike, when Christ said, This cup is my blood,
the substance of the cup was changed into his blood, without any
other meaning, and so the cup was changed, and not the wine."

Harpsfield.--"Not so; for when Christ said, This cup is my blood,
he meant not the cup, but the wine in the cup."

Sheterden.--"If Christ spake one thing, and meant another, then
the bare words did not change the substance; but there must be a
meaning sought as well of the bread, as of the cup."

Harpsfield.--"There must be a meaning sought of the cup otherwise
than the words stand; but of the bread it must be understood only
as it standeth, without any other meaning."

Sheterden.--"Then do ye make one half of Christ's institution a
figure, or borrowed speech, and the other half a plain speech; and
so ye divide Christ's supper."

Harpsfield.--"Christ meant the wine, and not the cup, though he
said, This cup is my blood."

Sheterden.--"Then show me whether the words which the priests do
speak over the cup, do change the substance, or whether the mind
of the priest doth it?"

Harpsfield.--"The mind of the priest doth it, and not the words."

Sheterden.--"If the mind of the priest doth it, and not the words,
if the priest then do mind his harlot, or any other vain thing,
that thing so minded was there made, and so the people do worship
the priest's harlot, instead of Christ's blood. And again, none of
the people can tell when it is Christ's blood, or when it is not,
seeing the matter standeth in the mind of the priest; for no man
can tell what the priest meaneth but himself; and so are they ever
in danger of committing idolatry."

"Then was the archdeacon somewhat moved, and sat him down, and
said to the commissary, 'I pray you, Master Commissary, speak you
to him another while; for they are unreasonable and perverse
answers as ever I heard of.'

"Then stood up the commissary, and said, 'Your argument is much
against yourself; for ye grant that the bread is a figure of
Christ's body, but the cup can be no figure of his blood, nor yet
his very blood; and therefore Christ did not mean the cup, but the
wine in the cup.'"

Sheterden.--"My argument is not against me at all; for I do not
speak it to prove that the cup is his blood, nor the figure of his
blood, but to prove that the bare words being spoken of the
priest, do not change the substance any more of the bread, than
they do change the cup into blood."

Commissary.--"It could not be spoken of the cup, when he said,
This cup is my blood; but he meant the wine in the cup."

Sheterden.--"Then it remaineth for you to answer my question to
the archdeacon; that is, whether the mind of the priest, when he
speaketh over the cup, doth change it into blood, or the bare
words?"

Commissary.--"Both together do it, the words and the mind of the
priest together; yea, the intent and the words together do it."

Sheterden.--"If the words and intent together do change the
substance, yet must the cup be his blood, and not the wine;
forasmuch as the words are, This cup is my blood, and the intent,
ye say, was the wine: or else the words take none effect, but the
intent only."

"After, the commissary in his chamber said, it was the intent of
the priest before he went to mass, without the words; for if the
priest did intend to do as holy church had ordained, then the 
intent made the sacrament to take effect."

Sheterden.--"If the sacraments take effect of the intent of the
priest, and not of God's word, then many parishes having a priest
that intendeth not well, are utterly deceived, both in baptizing,
and also worshipping that thing to be God, which is but bread;
because, for lack of the priest's intent, the words do take none
effect in it: so that by this it is ever doubtful, whether they
worship Christ, or bread, because it is doubtful what the priests
do intend."

"Then the commissary would prove to me, that Christ's manhood was
in two places at one time, by these words of Christ in John iii.,
where he saith, No man ascendeth up to heaven, but he that came
down from heaven; that is to say, the Son of man which is in
heaven. By this he would prove, that Christ was then in heaven and
in earth also, naturally and bodily."

Sheterden.--"This place and other must needs be understood for the
unity of the person, in that Christ was God and man; and yet the
matter must be referred to the Godhead, or else ye must fall into
great error."

Commissary.--"This is not so: for it was spoken of the manhood of
Christ, forasmuch as he saith, the Son of man which is in heaven."

Sheterden.--"If ye will needs understand it to be spoken of
Christ's manhood, then must ye fall into the error of the
Anabaptists, which deny that Christ took flesh of the Virgin Mary;
for if there be no body ascended up, but that which came down,
where is then his incarnation? for then he brought his body down
with him."

Commissary.--"Lo, how you seek an error in me, and yet see not how
ye err yourself;. for it cannot be spoken of the Godhead, except
ye grant that God is passible: for God cannot come down, because
he is not passible."

Sheterden.--"If that were a good argument, that God could not come
down, because he is not passible; then it might be said, by the
like argument, that God could not sit; and then heaven is not his
seat: and then say as some do, that God hath no right band for
Christ to sit at."

"Then the commissary affirmed plainly that it was true, 'God hath
no right hand indeed.'"

Sheterden.--"Oh! what a spoil of Christ's religion will this be,
that, because we cannot tell how God came down, therefore we shall
say, that he came not down at all; and because we cannot tell what
manner of hand he hath, to say that he hath no hand at all; and
then he cannot reach the utmost part of the sea. O misery! at
length it will come to pass, that God cannot sit, and then how can
heaven be his seat; and if heaven be not his seat, then there is
no heaven: and then, at length, I doubt ye will say there is no
God, or else no other God but such as the heathen gods are, which
cannot go nor feel."

Commissary.--"Why, doth not the Scripture say, that God is a
Spirit? and what hand can a spirit have?"

Sheterden.--"Truth it is, God is a Spirit, and therefore is
worshipped in spirit and truth; and as he is a Spirit, so hath he
a spiritual power, so he hath a spiritual seat, a spiritual hand,
and a spiritual sword; which we shall feel, if we go this way to
work, as we begin. Because we know not what hand God hath,
therefore, if we say he hath none, then it may as well be said,
there is no Christ."

"Then the commissary said, he would talk no more with me; and so
departed. And also the commissary was compelled to grant, that
Christ's testament was broken, and his institution was changed
from that he left it: but, he said, they had power so to do."

My first answering, after their law was established.

"Because I know ye will desire to hear from me some certainty of
my state, I was called before the suffragan, and seven or eight of
the chief priests, and examined of certain articles; and then I
required to see their commission. They showed it to me, and said,
'There it is, and the king and queen's letters also.'

"Then I desired to have it read: and so in reading I perceived,
that on some notable suspicion he might examine upon two articles;
whether Christ's real presence were in the sacrament; and whether
the Church of England be Christ's catholic church. To that I
answered, that I had been a prisoner three quarters of a year, and
as I thought wrongfully: reason would, therefore, that I should
answer to those things wherefore I was prisoner.

"The suffragan said, his commission was, I must answer directly,
yea or nay. This commission, said I, was not general to examine
whom he will, but on just suspicion. He said I was suspected, and
presented to him.

"Then I required that the accusation might be showed. He said he
was not bound to show it, but he commanded me in the king and
queen's name to answer directly."

Sheterden.--"And I, as a subject, do require of you justice: for
that I have done, I ask no favour."

"He said I was suspected. I bade him prove that suspicion, or what
cause he had to suspect."

Suffragan.--"Thou wast cast into prison for that cause."

Sheterden.--"That was a pretty suspicion, because I had suffered
imprisonment contrary to God's law and the realm, that therefore I
must now, for amends, be examined of suspicion without cause, to
hide all the wrong done to me before. For when I was cast into
prison, there was no law but I might speak as I did: therefore, in
that point, I could be no more suspected than you which preached
the same yourself not long before."

Suffragan.--"That was no matter to thee, what I preached."

Sheterden.--"Well, yet in the king and queen's name I must answer
directly: and therefore I require, as a subject, that ye do not
extend beyond your commission, but prove me suspect more than you
yourself."

"Then said Master Mills, I had written to my mother, and he did
see the letter, wherein I persuaded my mother to my opinions."

Sheterden.--"In that I did but my duty to certify her, I was not
in prison for any evil. And that was before the law, also; and
therefore no more suspicion was in me, than was in them which
taught the like."

Mills.--"Well, ye are required here to answer directly, yea or
no."

Sheterden.--"First, then, I require of you to prove his
suspicion." And thus we tossed to and fro. At last the bishop
said, he himself did suspect me. I asked, whereby?

Sufragan. "Well," said he, "I myself did suspect thee, and it is
no matter whereby."

Sheterden.--"But your commission doth not serve you so to do
without just cause of suspicion."

Sufragan.--"Well, yet did I suspect you."

Sheterden.--"It is not meet for you to be my accuser and my judge
also; for that is too much for one man." And thus many words were
multiplied, and they were much grieved.

Mills.--"If you were a Christian man, you would not be ashamed of
your faith being required."

Sheterden.--"I am not ashamed indeed, I thank God, and if any man
did come to me, either to teach or learn, I would declare it; but,
forasmuch as I perceive you come neither to teach nor to learn, I
hold it best not to answer you."

Mills.--"If you will not, then will we certify the king's
council."

Sheterden.--"I am therewith content that you should certify that I
had suffered three quarters' prison wrongfully, and therefore I
desire to be justified or condemned, first for that I suffered
such imprisonment; and then I will not refuse to answer your
articles, though there were a bushel of them. But to say that I
would answer, whereby you should heal all your wrong done to me
against the law of God and the realm, I will not."

"Here much ado there was, to prove that he had no wrong; and
again, that it was not they that did it. But said Sheterden, 'The
commissary was one of them.' He answered, 'No, it was the
archdeacon.' Sheterden said, 'You sat with him, and he asked your
counsel in it: and yet if it were he, it was your church -- except
the archdeacon and you be divided one from another.' 'Well;' said
they, will ye now deny that ye said then, and promise here to
submit yourself henceforth, and ye shall be delivered?'".

Sheterden.--"I am not so much bound to you to grant any such
promise: and again, you shall well know that I would not promise
to go cross the street for you: but if I did at any time offend
your law, let me have the punishment. I ask no favour."

"Then said they, that it was obstinacy in him, that he would not
answer, and a token that his faith was naught, seeing he was
ashamed to utter it.

"'Nay,' said Sheterden, 'you shall well know I am not ashamed of
my faith: but because you do so greedily seek blood, I will answer
only to that you have against me."

Suffragan.--"Nay, you shall answer to the articles, or else be
condemned upon suspicion."

Sheterden.--"I am content with that; yet all men shall know, that
as ye suspect and can prove no cause, so shall ye condemn me
without a matter, and then shall all men know ye seek my blood,
and not justice."

Suffragan.--"No, we seek not thy blood, but thy conversion."

Sheterden.--"That we shall see: for then shall you prove my
perversion first, before you condemn me on your suspicion without
proof of the same: and, by that, I shall know whether you seek
blood or no." Many other words were between them.

"At last stept up one Lovels a lawyer, which would prove his
imprisonment not to be wrong, but right, by old statutes of Edward
the Fourth, and Henry, &c.; but, at last, he was compelled to
forsake those statutes from Michaelmas to Christmas, and then he
said, it was no wrong.

"To this Nicholas said, If he could prove that men might
wrongfully imprison before a law, and in the mean while make laws,
and then, under that, hide the first wrong, then he said true; or
else not.

"Thus he kept the ban-dogs at staves' end, not as thinking to
escape them, 'but that I would see,' said he, 'the foxes leap
above the ground for my blood: if they can reach it, (so it be the
will of God,) yet we shall see them gape, and leap for it.'--From
Westgate in haste.

"By yours. 

NICHOLAS SHETERDEN."

Notes of Nicholas Sheterden, against the false worship and
oblation of the sacrament.

"The holy sign instead of the thing signified is servile
servitude; as St. Augustine termeth it, when the bread in the
sacrament is by common and solemn error worshipped, instead of the
flesh assumpted of the word of God.

"There was no mention of worshipping the creatures at the feast or
first supper that Christ did celebrate: therefore the saying of
Christ concerning divorce, may well be applied to them; it was not
so from the beginning, nor shall be to the end.

"The once made oblation of Christ is hereby derogate, when this
sacramental oblation and offering of thanksgiving is believed to
be propitiatory, and that it purgeth the soul as well of the
living as of the dead, against this saying to the Hebrews: With
one only oblation he hath made perfect for ever those that are
sanctified. Again, Where is remission, there is no more oblation
for sins, making us clean by him.

"This word 'by himself' hath a vehemency and pith, that driveth
all priests from authority to enterprise such oblation; whereas
what he himself doth by himself, he leaveth not for others to do.
So seemeth our purgatory already past and done, not to come and
remaining to be done."

The examination of Nicholas Sheterden before the bishop of
Winchester, then lord chancellor.

"I was called into a chamber before the lord chancellor, the
suffragan, and others, priests I think for the most part. He
standing to the table, called me to him, and because I saw the
cardinal was not there, I bowed myself and stood near.

"Then said he, 'I have sent for you, because I hear you are
indicted of heresy; and, being called before the commissioners, ye
will not answer nor submit yourself. I said, 'If it like you, I
did not refuse to answer; but I did plainly answer, that I had
been in prison long time, and reason it was that I should be
charged or discharged for that, and not to be examined of articles
to hide my wrong imprisonment; neither did I know any indictment
against me. If there were any, it could not be just, for I was not
abroad since the law was made.'"

Winchester.--"Well, yet if such suspicion be of you, if you be a
Christian, ye will declare that it is not true, and so purge
yourself."

"I thought it sufficient to answer to mine offences, &c., trusting
that they would lay no such burden upon me, whereby the wrong done
to me might be covered, but I would be proved to have wrong or
right. Winchester said, 'If thou wilt declare thyself to the
church to be a Christian, thou shalt go, and then have a writ of
wrong imprisonment,' &c.

"I said, 'I am not minded to sue now, but require to have right
justice; but to make a promise I will not: but if I offend the
law, then punish me accordingly. For it may be that my conscience
is not persuaded, nor will be, in prison; seeing those things
which I have learned, were by God's law openly taught and received
by authority of the realm.' And he said, it was never received,
that I might speak against the sacrament. I said, against some
opinion of the sacrament it was openly taught.

"Winchester said, By no law, and that it was notable to consider
that (all that while) God preserved that, so that no law could
pass against it.

"I said, 'Their law did not only persuade me, but this most: when
they preached unto us, they took pain to set out the word of God
in our tongue, so that we might read and judge whether they say
true or no; but now they take the light from us, and would have us
believe it, because they say so; which is to me a great
persuasion."'

Winchester.--"It was not a few that could be your guide in
understanding, but the doctors and all the whole church. Now whom
wouldest thou believe, either the few or the many?"

Sheterden.--"I do not believe for the few nor for the many; but
only for that he bringeth the word, and showeth it to me to be so
according to the process thereof."

"'Well,' said Winchester, 'then if an Arian come to thee with
Scripture, thou wilt believe him, if he show this text, My Father
is greater than I.'

"I answered, No, my Lord, he must bring me also the contrary
place, and prove them both true, where he saith, My Father and I
am one.'

"'Yea,' said 'Winchester, 'that is by charity, as we be one with
him.'

"I said, that gloss would not stand with the rest of the
Scripture, where he said, I am the very samethat I say to you; He
said the truth, and the truth was God, &c., with much such like.

"And here he made many words (but very gently) of the sacrament:
'Likewise Christ said,' quoth he, 'it was his body; yea, (that is
to say,) a figure of his body;' and how men did not consider the
word was God, and God the word: and so provoked me with such
temptation. But I let him alone, and said nothing.

"So, after many words, Winchester came to the church's faith, and
comely orders of ceremonies and images. And then I joined to him
again with the commandments. He said, that was done that no false
thing should be made, as the heathen would worship a cat, because
she killed mice. I said, that it was plain that the law forbade
not only such, but even to make an image of God to any manner of
likeness."

Winchester.--"Where find ye that?"

Sheterden.--"Forsooth in the law, where God gave them the
commandments: for he said, Ye saw no shape, but heard a voice
only; and added a reason why; lest they should after make images,
and mar themselves: so that God would not show his shape, because
they should have no image of him which was the true God," &c.

"Winchester said, I made a goodly interpretation. I said, no, it
was the text.

"Then was the Bible called for, and when it came, he bade me find
it, and I should straight be confounded with mine own words; so
that if there were any grace with me, I would trust mine own wit
no more: and when I looked, it was Latin.

"'Why,' said Winchester, 'can ye read no Latin?' 'No.'

"Then was the English Bible brought. He bade me find it; and so I
read it aloud, and then he said; 'Lo, here thou mayest see; this
is no more to forbid the image of God, than of any other beast,
fowl, or fish' (the place was Deut. iv.). I said it did plainly
forbid to make any of these as an image of God, because no man
might know what shape he was of. Therefore might no man say of any
image, This is an image of God.'"

Winchester.--"Well, yet by your leave, so much as was seen we may;
that is, of Christ, of the Holy Ghost; and the Father appeared to
Daniel, like an old man," &c.

Sheterden. That is no proof that we make images contrary to the
commandment: for though the Holy Ghost appeared like a dove, yet
was he not like in shape, but in certain qualities. And therefore
when I saw the dove which is God's creature, indeed I might
remember the Spirit to be simple and loving, &c.:" and with that
he was somewhat moved, and said, I had learned my lesson; and 
asked who taught me; with many words. And he said he would prove
how good and profitable images were to teach the unlearned, &c.

"At the last I said, 'My Lord, although I were able to make never
so good a gloss upon the Commandments, yet obedience is better
than all our good intents:' and much ado we had. At last he saw,
he said, what I was, and how he had sent for me for charity's sake
to talk with me, but now he would not meddle; and said, my wrong
imprisonment could not excuse me, but I must clear myself.

"I said, that was easy for me to do; for I had not offended.

"Winchester said, I could not escape so; there I was deceived.

"I said, 'Well, then I am under the law,' &c.

"The archdeacon was there called in for me, and he laid to me,
that with such arrogancy and stoutness as never was heard, I
behaved myself before him; whereas he was minded with such mercy
towards me, &c. And many lies he laid to me, 'that I was sent home
till another time; and I would not be contented, but went out of
the church with such an outcry as was notable.'

"I declare, that he falsely herein reported me, and brought in the
laws then in the realm, and the queen's proclamation that none of
her subjects should be compelled till the law were to compel; and
that I rehearsed the same in the court for me; 'and I did use him
then,' said I, 'as I used your Grace now, and no otherwise.'

"Winchester said, that I did not use myself very well now.-- I
said, I had offered myself to be bailed, and to confer with them,
when and where they would.

"Winchester said, I should not confer, but be obedient.-- I said,
let me go, and I will not desire to confer neither; and when I
offended, let them punish me: and so departed.

"By your brother.

NICHOLAS SHETERDEN.

Prisoner for the truth in Westgate."

The last examination with the condemnation of the four godly
martyrs, Master Bland, John Frankesh, Nicholas Sheterden, and
Humfrey Middleton.


AND thus much touching the particular, and several examinations of
Nicholas Sheterden, and of Master Bland. Now to touch something
also of the other martyrs, which the same time were examined, and
suffered with them together, to wit, Humfrey Middleton of Ashford,
and John Frankesh, vicar of Rolvenden, in the diocese of Kent
above mentioned, here first would be declared the articles which
publicly, in their last examinations, were jointly and severally
ministered unto them by the foresaid Thornton, bishop of Dover.
But forasmuch as these articles, being ordinary and of course, are
already expressed in the story of Master Bland, as may appear
before; it shall not therefore be needful to make any new
rehearsal thereof.

To these seven articles then being propounded to the five persons
above named, to wit, John Frankesh, John Bland, Nicholas
Sheterden, Humfrey Middleton, and one Thacker, first answered John
Frankesh somewhat doubtfully, desiring further respite to be given
him of fourteen days to deliberate with himself: which was
granted. Master Bland answered flatly and roundly, as before ye
heard. Nicholas Sheterden and Humfrey Middleton answered to the
first and second articles affirmatively. To the third, concerning
the catholic church, after a sort they granted. To the fourth, and
fifth, and sixth, touching the real presence, and the sacrament to
be ministered in the Latin tongue, and in one kind, they refused
utterly to answer. Sheterden said, he would not answer thereto
before the cause were determined why he was imprisoned, and so
still remained prisoner, before the laws of parliament received,
&c. Middleton added moreover and confessed, that he believed in
his own God, saying, "My living God, and no dead God," &c. Thacker
only relented, and was content to take penance. Thus the aforesaid
four, upon these answers, were condemned by the bishop of Dover,
the twenty-fifth day of June, anno 1555.

And so, being given to the secular power, they were burned at
Canterbury the twelfth of July, at two several stakes, but all in
one fire together, where they, in the sight of God and of his
angels, and before men, like true soldiers of Jesus Christ, gave a
constant testimony to the truth of his holy gospel.
Illustration: Bland, Frankesh, Sheterden and Midleton at the
Stake

The Christian prayer of Nicholas Sheterden before his death.

"O Lord my God and Saviour, which art Lord in heaven and earth,
Maker of all things visible and invisible, I am the creature and
work of thy hands. Lord God, look upon me, and other thy people,
which at this time are oppressed of the worldly-minded for thy
law's sake: yea, Lord, thy law itself is now trodden under foot,
and men's inventions exalted above it, and for that cause do I,
and many thy creatures, refuse the glory, praise, and commodity of
this life, and do choose to suffer adversity, and to be banished;
yea, to be burnt with the books of thy word, for the hope's sake
that is laid up in store. For, Lord, thou knowest, if we would but
seem to please men in things contrary to thy word, we might by thy
permission enjoy these commodities that others do, as wife,
children, goods, and friends, which all I acknowledge to be thy
gifts, given to the end I should serve thee. And now, Lord, that
the world will not suffer me to enjoy them, except I offend thy
laws, behold, I give unto thee my whole spirit, soul, and body;
and lo, I leave here all the pleasures of this life, and do now
leave the use of them for the hope's sake of eternal life
purchased in Christ's blood, and promised to all them that fight
on his side, and are content to suffer with him for his truth,
whensoever the world and the devil shall persecute the same.

"O Father, I do not presume unto thee, in mine own righteousness;
no, but only in the merits of thy dear Son my Saviour. For the
which excellent gift of salvation I cannot worthily praise thee,
neither is any sacrifice worthy, or to be accepted with thee, in
comparison of our bodies mortified, and obedient unto thy will.
And now, Lord, whatsoever rebellion hath been, or is found in my
members, against thy will, yet do I here give unto thee my body to
the death, rather than I will use any strange worshipping, which I
beseech thee accept at my hand for a pure sacrifice. Let this
torment be to me the last enemy destroyed, even death, the end of
misery, and the beginning of all joy, peace, and solace; and when
the time of resurrection cometh, then let me enjoy again these
members then glorified, which now be spoiled and consumed by the
fire. O Lord Jesus, receive my spirit into thy hands. Amen."

Letters of Nicholas Sheterden; and, first, a letter to his mother.

"After my humble and bounden duty remembered, well-beloved mother,
this shall be to wish you increase of grace and godly wisdom, that
ye may see and perceive the crafty bewitching of Satan our mortal
enemy, which, as I have divers times declared unto you, doth not
openly show himself in his own likeness, but under colour of
devotion deceiveth them that keep not a diligent eye upon him;
but, having confidence in men's traditions and customs of the
world, leaving the commandments of God, and testament of his Son
Christ Jesus our Lord, do grow more into superstition and
hypocrisy, than into wisdom and true holiness. For this is most
true, that Satan, the enemy of souls, doth by his ministers make
many believe, that those things which they compel us unto for
their bellies' sake, have many godly significations, although they
be most contrary to God's will, as doubtless they be; even as did
the serpent in Paradise to our first mother Eve. 'What,' said he,
'hath God commanded ye shall not eat of all the trees in the
garden?' The woman said, Of the fruits of the trees in the garden
we may eat.' 'But of the tree in the midst of the garden,' said
God, 'see ye eat not, lest ye die.' Even so our ministers nowadays
say, 'Hath God commanded ye shall not make you any image or
likeness of any thing?' 'Yea, forsooth.' 'Tush,' say they, 'what
harm can they do? May we not remember God the better when we see
his image or picture? for they are good books for the laymen:' but
indeed they be better for the priests, because they receive the
offerings.

"And look how truly the promise of the serpent was kept with Eve,
so is the persuasion of our priests found true to us. For as Adam
and Eve did become like God in knowing good and evil, so are we in
remembering God by his image. For Adam's eyes were so open, that
he lost both innocency and righteousness, and was become most
miserable of all creatures: and even so we remember Christ so well
by images, that we forget his commandments, and count his
testament, confirmed in his blood, for stark madness or heresy; so
miserably have we remembered him, that of all people we are most
blind. And this doth follow upon our presumption, when we remember
God by breaking of his law: and therefore surely, except we repent
shortly, God will remember us in his wrath, and reward us with his
plagues: as sure as there is a God it will come to pass.

"But I know the craftiness of them herein (I thank God) which will
say, 'Where went he to school? Is he wiser than our great doctors
that studied all their life!' And lo, they say that it is good
hay: although we smell it musty ourselves, yet must we believe it
is sweet; and then pay them well for their so saying, and all is
safe. But I might say again, What, sir! be ye wiser than Christ,
and God his Father, or the Holy Ghost? What! wiser than the
prophets, and the holy apostles, and all the holy martyrs? I pray
you, sir, where had you your high learning? Is it higher than God
(being in heaven) is able to reach; or have ye set it lower in
hell than ever Christ durst to venture? For it is some strange
learning, belike, that Christ and his apostles could never attain
to the knowledge of it. But vain men are never without some shift;
for, peradventure, they will not be ashamed to say, that Christ,
coming on his Father's message, did forget half his errand by the
way. For I dare say, the greater half of their ceremonies were
never commanded by Christ: yea, I doubt it would be hard to find
one in the church perfectly as he left it: so Romishly hath
antichrist turned the church upside down for lucre's sake.

"Beloved mother, as I have oftentimes said unto you, even so now I
beseech you from my very heart-root in Christ, to consider your
own soul's health is offered you; do not cast it off; we have not
long time here. Why should we deceive ourselves either for ease of
our flesh, or for the winning of this world's treasure? I know
that some will say to you, Why should we condemn our fathers that
lived thus? God forbid that we should condemn any that did
according to their knowledge: but let us take heed that they
condemn not us, for if they had heard the word as we have, and had
been warned as we have, it is to be thought that they would more
thankfully have received it than we do: yea, they were more
faithful in that they knew, than many now are. Therefore they
shall he our condemnation, if we do not embrace this grace offered
us. And surely look how many of them God will accept and save,
those shall we never see, nor have any part among them: for our
disobedience is more great than their ignorance. Wherefore, if we
will meet our fathers in bliss and joy, let us not refuse his
mercy offered more largely to us than to them, even according to
Christ's promise, which said, after such great ignorance as to
seek him from country to country, and find him not: 'Yet shall the
gospel,' saith he, 'be preached in all the world, and then shall
the end come.'

"And now let us know the time of our visitation, and not turn back
again, seeing we are once delivered: for surely God will not bear
it at our hands to turn backward. Oh remember Lot's wife. God must
needs punish out of hand our shameful backsliding, either with
induration and hardness of heart, so that they shall persecute his
church and his true servants, or else reward it with open
vengeance and plagues. And therefore, good mother, accept this my
simple letter as a fruit of my love and obedience to you. Would
God we might be so knit in faith and trust in God's word and
promises here in this life, as we might together enjoy the bliss
and consolation of eternal life; which I desire and seek above all
worldly treasure, as ye partly know. If I would seek the good will
of men contrary to my conscience, I could make some my friends
which now, peradventure, are jealous over me amiss: but, I thank
God, let them weigh the matter between God and their consciences,
and they have no just cause so to do. Nevertheless I would they
would yet refrain and put their matter and mine into the even
balance of God's most holy word, there to be weighed by the mind
of the Holy Ghost, expressed unto us by the holy patriarchs, and
prophets, and by Jesus Christ our only Saviour and Mediator, and
by his holy apostles. And then, I doubt not, but our matter shall
be ended with peace and joyfulness of heart; which God grant us
for his mercy's sake. Amen.

"Your own child.

NICHOLAS SHETERDEN.

Prisoner for the truth in Westgate, 1555."

A letter to his brother, Walter Sheterden.

"I wish you health in Christ, true knowledge of his word, and a
faithful obedient heart unto the same. It is showed me, my
brother, that ye willed me by a letter made to a friend of yours
to persuade with me, that I should be ruled by mine uncle, which
saith, he will bestow his goods very largely upon me, if I should
not stand too high in mine own conceit. But, my good brother, I
trust ye do not judge so evil of me, that I should have a faith to
sell for money. For though he or you were able to give me the
treasure of the whole country, yet, I thank my Lord God, I do
judge it but a heap of dung, in respect of the treasure hid
within; yet I do esteem a buckle of your shoe, if it come with
good will. And for to be counselled and ruled by him or you, or
any other my friends, I do not, neither have refused it, if they
require no more of me than my power, and that which belongeth to
mortal men. But, if they require of me any thing which pertaineth
to God only, there is neither high nor low, friend nor foe, (I
trust in God,) shall get it of me, nor yet the angels in heaven.

"For though I be not learned, (as the vain men of the world call
learning,) yet, I thank my Lord God, I have learned out of God's
book, to know God from his creatures, and to know Christ from his
sacraments, and to put a difference between the merits of Christ's
passion and his supper, and a difference between the water of
baptism and the Holy Ghost, and not to mix and mingle all things
confusedly together; so that if one ask me a question or a reason
of my faith, I must say thus: 'I believe as holy church
believeth.' If he ask me what is the order of that faith, I should
be so ignorant that I could not discern God from his creatures,
nor Christ from his sacraments! If I should so monstrously utter
my faith, that I were not able to judge between Christ's birth and
his burial, nor which were first, of his mortification, and his
glorification, who would believe that my faith were sound?

"For some affirm that Christ did not give to his apostles a mortal
and a passible body, but an immortal and glorified body, so that
he should have a glorified body before his death, and so his
glorification was before his resurrection; and that he was risen
before he was crucified, and crucified before his baptism; and
then they may as well say, he was baptized before his birth, and
born before he was conceived, and conceived before he was
promised; and that were even right antichrist, to turn all things
backward, and then say, 'Oh! ye must believe, for God is almighty,
he can do all things,' &c. Truth it is, that God is almighty
indeed, and yet I may not believe things contrary to his word,
that Christ's body was glorified before he died: for God's
omnipotency doth not stand in things contrary to his will, but in
performing his will at his pleasure in time; neither doth he
require of us to judge or believe of his almighty power, that he
hath made the end of the world to come before the beginning, nor
yet the fruit to come before the blossom; and yet is he
nevertheless almighty.

"But if, peradventure, ye shall think with yourself, Why, they are
learned; it were marvel but they should know what is the truth, as
well as others which never kept no such study, &c.: to that I
answer, that if they had studied God's word, the Author of truth,
as they have done logic and Duns, with the legend of lies, they
should have been as expert in the truth, as they be now in bald
reasons. But thus hath God fulfilled his promise, that such should
be deluded with lies, which would not believe nor walk in his
truth.

"And again: this is a good cause to make us think surely, that
this was the cause that God gave them over at the first to error,
after the apostles' time, by little and little, as they grew in
sin. For seeing we had his truth now among us a few years, because
we did not obey unto it, we see what a sudden change God hath
brought upon us for our sins' sake. And why should not we think
that this and such-like disobedience was the cause that God took
his word from all Christendom at the first, and cast a darkness
upon them that would not walk in his light? For it is evident
enough to see how unlike their doings be to Christ's and his
apostles: and that seen, either we must judge Christ's doings very
slender, and theirs good, or else that indeed they be the very
antichrists, which should come and turn all things out of frame.
Thus I have been bold to trouble you, which I trust shall not be
altogether in vain. Pray for me as I do for you.

"By your brother, NICHOLAS SHETERDEN.

Prisoner for the truth in Westgate."

Another letter to his brother.

"God, which is the giver of all goodness, and that freely for his
love to us, (not only without our deserts, but contrary to the
same,) grant you, my brother, such increase of godly knowledge and
love unto the virtues thereunto belonging, as may give you such a
taste in heavenly things, that all treasure of earthly things may
savour to you, as indeed they are, most vain and uncertain; so
shall ye never take them for no better than they be. Yea, whether
God take them from us, or give them unto us, we shall know
ourselves neither richer nor poorer before God. But if we lay up
in our hearts the treasure of his word, we shall not only enrich
ourselves against the time of need, but also arm ourselves against
the battle with weapons and harness which is invincible, and
clothe ourselves against the marriage. For behold, the Lord hath
called us of long time to the feast, and blown the trumpet to
prepare the battle. Let us know the time of our visitation, lest
the Lord, sitting on his mount, bewail our destruction, which he
desireth not, but because he is just to punish such as continue in
sin, even as he is merciful to forgive the repentant that turn in
time; for so is God, that cannot deny himself.

"Let us therefore in this day, while it is called to-day, hear his
voice, and not harden our hearts by resistance of his will, lest
he swear in his wrath, that we shall not enter into his rest. Let
us count it sufficient, that we have spent the time past, as St.
Peter saith, after the will of the Gentiles, in eating and
drinking, chambering and wantonness, and in abominable idolatry,
&c. And now let us essay a new life, and trade our members in
virtue another while, lest, peradventure, we might run past any
return in the contrary. But, if we now return and lay hand of his
word in deed and verity, as we have long time done in talk and
liberty, then will God heap upon us such certificate of
conscience, as shall kindle our consolation in him, so that all
treasure shall be dung to the excellent knowledge of our Saviour.
Dear brother, my heart's desire and prayer to God is, that we may
together enjoy the bliss of eternal inheritance by one spiritual
regeneration and new birth, as we are joined by nature. But,
alack, the way and mean thereunto hath been much neglected of me -
- I will not say of you, for I had rather ye should accuse
yourself -- for no doubt the best of us both hath not sought for
wisdom in God's word, as some in the world whom we know have
sought for money: therefore they shall be our judges, if we do not
learn by them. Yea, the very emmet, as Solomon saith, doth teach
us to provide for the time to come; for she provideth in summer
against winter.

"This is the best token I have for you now, which, though it be
simple, yet shall it declare partly my heart's desire to you-ward,
which is even as mine own soul. Let nothing dismay you for my
cause: but be ye sure I shall have victory in the truth, which
truth is stronger than kings, wine, or women. For, as Zerubbabel
saith, Wine is unrighteous, the king is unrighteous, women are
unrighteous, yea, all the children of men are unrighteous; but the
truth endureth, and is always strong, and conquereth for ever
without end. Therefore this is to desire you, and all other my
friends that wish me good, to pray that God will always keep me in
his truth, as he hath begun; which prayer, if it be of such a mind
as laboureth to depart from evil, shall be to me the greatest
pleasure under heaven; for I desire nothing in comparison of God's
truth. I thank him of his mercy, which so hath wrought; for I take
it as a sure seal of the endless joy which shall hereafter follow
-- which God bring us unto, when his will and pleasure is.; Amen.-
-

From Canterbury.

By yours.

NICHOLAS SHETERDEN."

Another letter of .Nicholas Sheterden to his mother, written the
day before his death.

"O my good mother, whom I love with reverence in the Lord, and
according to my duty, I desire your favourable blessing and
forgiveness of all my misdeeds towards you. O my good mother, in
few words, I wish you the same salvation, which I hope myself to
feel, and partly taste of before this come to you to read; and in
the resurrection, I verily believe to have it more perfectly in
body and soul joined together for ever; and in that day God grant
you to see my face with joy: but, dear mother, then beware of that
great idolatry, and blasphemous mass. O let not that be your god,
which mice and worms can devour. Behold, I call heaven and earth
to record, that it is no god, yea, the fire that consumeth it, and
the moistness that causeth it to mould; and I take Christ's
Testament to witness, that it is none of his ordinances, but a
mere invention of men, and a snare to catch innocents' blood; and
now that God hath showed it unto you, be warned in time. O give
over old customs, and become new in the truth. What state soever
your fathers be in, leave that to God; and let us follow the
counsel of his word. Dear mother, embrace it with hearty
affection; read it with obedience; let it be your pastime: but yet
cast off all carnal affections, and love of worldly things; so
shall we meet in joy at the last day, or else I bid you farewell
for evermore. O farewell my friends and lovers all: God grant me
to see your faces in joy. Amen.--From Westgate, the eleventh of
July, 1555.

"Your child, written with his hand, and sealed with his blood,
Nicholas Sheterden, being appointed to be slain."

The copy of a letter written to his wife.

"I wrote unto you as one that longed more to hear of your health,
than of all worldly treasure, willing you to entreat Esau, the
elder brother by nature, gently, giving to him his own, yea, and
offer him one of the droves, and say, they be Jacob's, and are
sent for a present to my Lord Esau; but he will not take it, &c.
Now, my beloved, ye know the blessing of our Father is, that the
elder shall serve the younger, and Wisdom, our mother, hath taught
us the same; and I know ye do complain of your servant the Flesh,
that he is rebellious, disobedient, and untoward; unruly and
crookedly, ye think, he doth his service: but yet behold, how
shall ye plead your cause before an indifferent judge? For if it
be true that his service be not according to his duty, as it is
many times found in servants; yet, I say, can you show your cause
to no indifferent judge, but he shall object against you that he
is not kept like a servant, but he lacketh both meat and drink,
and other necessaries meet and due for a servant: so shall ye take
more shame of your own complaint, than remedy or vantage against
your servant; and it shall be a cloak for him to hide all his
rebellion and untoward service, because ye have misused him.

"And therefore my sentence is, that ye patiently bear with him in
small faults, and amend your own great faults, as oppression,
cruelty, and covetousness, requiring more than a servant can do,
specially being tired with labour, famined with hunger, and lamed
with stripes. And these things amended, if he do his service
negligently, (as, no doubt, sometimes he will,) yet then ye may
boldly correct him with discretion; and sometimes if he do not his
task, ye may make him go to bed supperless: but yet beat him not
with durable strokes, neither withhold his meat in due time, and
pinch him not by the belly continually, but let him have something
to joy in: only watch him, and keep him from doing of harm. Though
he be but a stranger in the life that is in God, yet be good to
strangers; for we were all strangers in darkness, and captives in
sin, as well soul and spirit, being in Egypt, as now the flesh is
yet unbaptized with the terrible Red Sea of death; and remember
that one law abideth for the stranger,-- I mean, one reward
abideth both for body and soul in the land of everlasting rest.
And therefore entreat him gently, and deal with him justly now:
for the time will come that the yoke of bondage shall be taken
from his neck, and he shall be a fellow heir with your younger
brother.

"Circumcise him, therefore, but do not misuse him, nor keep him
from his own; but deal mercifully with the stranger, that he may
say, 'Oh! of what understanding heart is this people: who hath
God, or where is God, so nigh as to these?' God make you wise and
politic in heart, victorious in the field of this world, to rule
the nations with a rod. But kill not the Gibeonites, with whom
peace is taken; but let them draw water and hew wood, but give
them their meat and drink due for labourers. And be glad because
your disease is so remedied; for it is better and easier for a
thirsty labouring man to drink, than for a drunken man to tell a
sober-wise tale. Yea, it is a token that ye have earnestly
followed your labour, and not kept company with drunkards and
belly-gods: and therefore be glad, I say, yea, and glad again; for
great is your reward in heaven: yea, blessed shall she be, that in
this your zeal shall meet you, and withdraw your hand from
revenging yourself upon that churlish Nabal: which thing I hope to
do now with these sweet raisins and frails of figs. I, being of
one house with your servant Nabal, I dare say to you that
Churlishness is his name: but revenge not, for the Lord shall do
it in his due time. Farewell, mine own heart.

"Yours in bonds at Westgate.

NICHOLAS SHETERDEN."

The next day after the condemnation of these aforesaid, which was
the twenty-sixth day of July, were also condemned for the same
articles, William Coker, William Hopper of Cranbrook, Henry
Laurence, Richard Wright of Ashford, William Stere of Ashford. But
because the execution of these martyrs pertaineth not to this
month, more shall be said, the Lord willing, of them, when we come
to the month following of August.

$

299. NICHOLAS HALL AND CHRISTOPHER WADE.

The same month of July, next after the suffering of the Kentish-
men above named, followed the death and martyrdom of Nicholas
Hall, bricklayer, and Christopher Wade, of Dartford, which both
were condemned by Maurice, bishop of Rochester, about the last day
of the month of June. The six articles ministered to them were of
the same ordinary course and effect with the articles of the other
martyrs before specified, the brief sum whereof were these.

"First, That they were Christian men, and professed the catholic
determinations of our mother holy church.

"2. That they which maintain or hold otherwise than our holy
mother the catholic church doth, are heretics.

"3. That they hold and maintain, that in the sacrament of the
altar, under the forms of bread and wine, is not the very body and
blood of Christ. And that the said very body of Christ is verily
in heaven only, and not in the sacrament.

"4. Item, that they have and do hold and maintain, that the mass,
as it is now used in the catholic church, is naught and
abominable.

"5. Item, that they have been and be, amongst the people of that
jurisdiction, vehemently suspected upon the premises, and
thereupon indicted," &c.

Their answers.

"To these articles they answered, as commonly others used to do,
which stand with Christ and his truth against these pretended
catholics, and their sinister doctrine.

"First, granting themselves Christian men, and acknowledging the
determinations of the holy church, that is, of the congregation or
body of Christ,-- save that Hall denied to call the catholic and
apostolic church his mother, because he found not this word,
'mother,' in the Scripture.

"To the 2nd they granted.

"To 3rd article, as touching the very body and blood of Christ to
be under the forms of bread and wine in substance, they would not
grant, only affirming the very body of him to be in heaven, and in
the sacrament to be a token or remembrance of Christ's death;
Nicholas Hall adding moreover, and saying, that whereas, before,
he held the sacrament to be but only a token or remembrance of
Christ's death, now, he said, that therein is neither token nor
remembrance, because it is now misused and clean turned from
Christ's institution, &c.

"And concerning the mass in the 4th article, to be abominable,
Christopher Wade with the other answered, that as they had
confessed before, so would they now not go from that they had
said.

"To the 5th article, for the people's suspicion, they made no
great account nor sticking to grant to the same."

And thus much concerning the articles and answers of these good
men: which being received, immediately sentence of condemnation
was pronounced by the said Maurice the bishop against them, the
copy of which sentence, as it runneth much after the common course
in condemning all other like servants of Christ; so the same being
exemplified before in the story of Master Rogers, shall not
greatly need here again to be repeated, but rather may be referred
over to the place above noted.

Nicholas Hall was burned at Rochester about the nineteenth day of
July. Furthermore, with the aforesaid Hall and Wade, in the same
month of July, three others were condemned by Maurice, bishop
aforenamed, whose names were Joan Beach, widow, John Harpol of
Rochester, and Margery Polley: of which Margery Polley, touching
her examination and condemnation, here followeth in story.

Margery Polley, widow, wife some time of Richard Polley of
Pepenbury, was accused and brought before the said Maurice, bishop
of Rochester, about the beginning of the month of June: which
bishop, according to the pontifical solemnity of that church,
rising up out of the chair of his majesty, in the high swelling
style, after his ordinary fashion, to dash the silly poor woman,
began in these words:--

"We Maurice, by the sufferance of God, bishop of Rochester,
proceeding of our mere office in a cause of heresy, against thee,
Margery Polley, of the parish of Pepenbury, of our diocese and
jurisdiction of Rochester, do lay and object against thee all and
singular these articles ensuing. To the which, and to every parcel
of them, we require of thee a true, full, and plain answer, by
virtue of thine oath thereupon to be given," &c.

Thus the oath first being ministered, and the articles commenced
against her, which articles were the same that were ministered to
Nicholas Hall and Wade before, she so framed her answers again,
especially answering to the 3rd and 4th articles, that she neither
allowed the deity of their sacrament, nor the absurdity of their
mass. For the which, sentence was read against her about the
beginning of June, and she condemned for the same. But because her
death followed not upon the same, we will therefore defer the
tractation thereof to the due place and time, first setting down
in order of history the execution of Christopher Wade above-
mentioned.

The execution and martyrdom of Christopher Wade.
Illustration: Christoper Wade at the Place of execution

Christopher Wade of Dartford, in the county of Kent, linen-weaver,
was condemned by Maurice, bishop of Rochester, and appointed to be
burned at Dartford aforesaid. At the day appointed for his
execution, which was in the month of July, there was, betimes in
the morning, carried out of the town, in a cart, a stake, and
therewith many bundles of reeds, to a place a quarter of a mile
out of the town, called the Brimpt, into a gravel-pit thereby, the
common place of the execution of felons. Thither also was brought 
a load of broom-faggots, with other faggots and tall wood: unto
which place resorted the people of the country in great numbers,
and there tarried his coming, insomuch that thither came divers
fruiterers with horse-loads of cherries, and sold them. About ten
of the clock cometh riding the sheriff, with a great many of other
gentlemen and their retinue appointed to assist him therein, and
with them Wade, riding pinioned, and by him one Margery Polley of
Tunbridge; both singing of a psalm: which Margery, as soon as she
espied afar off the multitude gathered about the place where he
should suffer, waiting his coming, she said unto him very loud and
cheerfully, "You may rejoice, Wade, to see such a company gathered
to celebrate your marriage this day."

And so, passing by the place, which joined hard to the highway,
they were carried straight down to the town, where she was kept
until the sheriff returned from Wade's execution. And Wade, being
made ready, and stripped out of his clothes in an inn, had brought
unto him a fair long white shirt from his wife, which being put
on, and he pinioned, he was led up on foot again to the foresaid
place. And coming straight to the stake, he took it in his arms,
embracing it, and kissed it, setting his back unto it, and
standing in a pitch-barrel, which was taken from the beacon, being
hard by. Then a smith brought a hoop of iron, and, with two
staples, made him fast to the stake under his arms.

As soon as he was thus settled, he spake, with his hands and eyes
lifted up to heaven, with a cheerful and loud voice, the last
verse of Psalm lxxxvi.: Show some good token upon me, O Lord, that
they which hate me, may see it, and be ashamed; because thou,
Lord, hast helped me, and comforted me. Near unto the stake was a
little hill, upon the top whereof were pitched up four staves,
quadrangle-wise, with a covering round about like a pulpit: into
the which place, as Wade was thus praying at the stake, entered a
friar with a book in his hand; whom when Wade espied, he cried
earnestly unto the people, to take heed of the doctrine of the
whore of Babylon, exhorting them to embrace the doctrine of the
gospel preached in King Edward's days; whom the sheriff, thus
speaking to the people, often interrupted, saying, "Be quiet,
Wade! and die patiently." "I am," said he, "I thank God, quiet,
Master Sheriff! and so trust to die." All this while the friar
stood still, looking over the coverlet, as though he would have
uttered somewhat: but Wade very mightily admonished the people to
beware of that doctrine; which when the friar perceived, whether
he were amazed, or could have no audience of the people, he
withdrew himself out of the place immediately, without speaking
any word, and went away down to the town. Then the reeds being set
about him, Wade pulled them, and embraced them in his arms, always
with his hands making a hole against his face, that his voice
might be heard, which they perceiving that were his tormentors,
always cast faggots at the same hole, which, notwithstanding, he
still, as he could, put off, his face being hurt with the end of a
faggot cast thereat. Then fire being put unto him, he cried unto
God often, "Lord Jesus! receive my soul;" without any token or
sign of impatiency in the fire, till at length, after the fire was
once thoroughly kindled, he was heard by no man to speak, still
holding his hands up over his head together towards heaven, even
when he was dead and altogether roasted; as though they had been
stayed up with a prop standing under them.

This sign did God show upon him, whereby his very enemies might
perceive, that God had, according to his prayer, showed such a
token upon him, even to their shame and confusion. And this was
the order of this godly martyr's execution: this was his end;
whereby God seemed to confound and strike with the spirit of
dumbness the friar, that locust which was risen up to have spoken
against him; and also no less wonderfully sustained those hands
which he lifted up to him for comfort in his torment.

$

300. DIRICK CARVER AND JOHN LAUNDER

The twenty-second day of this month of July, was burned at Lewes,
within the county of Sussex, one Dirick Carver, late of the parish
of Brighthelmstone in the same county. And the next day, (being
the twenty-third day of the same month,) was also burned at
Stenning, another named John Launder, late of Godstone in the
county of Surrey: which two men were, (with others,) about the end
of the month of October, A. D. 1554, apprehended by Edward Gage,
gentleman, as they were at prayer within the dwelling-house of the
said Dirick; and by him were sent up unto the queen's council,
who, after examination, sent them as prisoners to Newgate, there
to attend the leisure of Bonner, bishop of London. From whence
(upon the bishop's receipt of a letter from the lord marquis of
Winchester, now lord treasurer) they were brought by the keeper of
the prison the eighth of June next after, into the bishop's
chamber at his house in London; and there (being examined upon
divers points of religion) they made their several confessions,
subscribing and signing them with their own hands. Which being
read, the bishop objected unto them certain other articles,
causing them to swear truly and directly to answer thereunto;
which articles they confessed to be true, referring themselves
chiefly to their former confessions.

This done, after long persuasions and fair exhortations, they were
demanded whether they would stand to their answers. To whom
Launder said, "I will never go from these answers so long as I
live." The other also confirmed the same, and therefore they were
commanded to appear again before the bishop in the consistory at
Paul's, the tenth day of the same month next following; which
articles and confession, with the aforementioned letter, do here
ensue.

A letter sent from the marquis of Winchester, lord treasurer, unto
Bonner, bishop of London, touching the examination of the said
prisoners.

"After my right hearty commendations to your good Lordship, I
shall not forget your livery of black against this time; no more I
shall Master Dean, to whom I wrote to make the sermon, who must
now assuredly do it; for my Lord of Chichester cannot attend it.
To whom I have given like knowledge by my letter now sent, and
your Lordship must command the sextons of your church to be in
readiness for ringing-in the time of service. And if ye be not
furnished with black apparel for the altar, and for the priest,
deacon, and sub-deacon, I must have knowledge thereof, that it be
taken of the queen's stuff, whereof I pray you let me be
advertised.

"And ye have sent Bradford to Newgate, as a man determined of
heresy before you: but, as I perceive, ye have not sent a
significavit, and therefore you must send me one, that I may
proceed with him; and that I shall do, as soon as I am answered of
you.

"There be divers like prisoners that came from Sussex, that be not
yet examined before you, lying now in Newgate, which must be
examined by you, since they be come to London; and so I pray they
may be, and I certified of your proceedings, that I may follow;
which I shall do, thanking your Lordship heartily for my conies,
trusting to recompense your Lordship again shortly with twice as
many.--From my house this seventh of June, 1555.

"Your loving friend.

WINCHESTER."

The confession of Diriek Carver, before Bonner, bishop of London.

"Dirick Carver, beer-brewer, of Brighthelmstone, in the county of
Sussex, where he hath dwelled by the space of eight or nine years,
born in the village of Dilson by Stockom in the land of Luke,
forty years of age, (or thereabout,) and now prisoner in Newgate,
where he hath remained and continued at the council's commandment,
since Allhallow's day last past, being examined concerning his
faith and belief in the sacrament of the altar, saith, that he
hath, and doth believe, that the very substance of the body and
blood of Christ is not in the said sacrament, and that there is no
other substance remaining in the said sacrament after the words
spoken by the priest, but only the substance of bread and wine.

"Item, Being examined concerning the mass in Latin now used in the
Church of England, he believeth that there is no sacrifice in the
said mass, and that there is in it no salvation for a Christian
man, except it should be said in the mother-tongue, that he might
understand it; and concerning the ceremonies of the church, he
saith and believeth, that they be not profitable to a Christian
man.

"Item, Being examined concerning auricular confession, he
answereth, that he hath and doth believe, that it is necessary to
go to a good priest for good counsel; but the absolution of the
priest, laying his hand upon any man's head, as is now used, is
nothing profitable to a Christian man's salvation. And further he
saith, that he hath not been confessed, nor received the sacrament
of the altar, since the coronation of the queen that now is.

"Item, Concerning the faith and religion now taught, set forth,
and believed in the Church of England, he answereth and believeth,
that the faith and doctrine now taught, set forth, and used, in
the said Church of England, is not agreeable to God's word. And
furthermore he saith, that Bishop Hooper, Cardmaker, Rogers, and
others of their opinion, which were of late burned, were good
Christian men, and did preach the true doctrine of Christ, as' he
believeth; and saith, that they did shed their blood in the same
doctrine, which was by the power of God, as he saith and
believeth.

"And further, being examined, he saith that since the queen's
coronation he hath had the Bible and Psalter in English, read in
his house at Brighthelmstone divers times, and likewise since his
coming into Newgate: but the keeper, hearing thereof, did take
them away; and saith also, that about a twelvemonth now past, he
had the English procession said in his house, with other English
prayers.

"And further saith, that Thomas Iveson, John Launder, and William
Vesie, being prisoners with him in Newgate, were taken with this
examinate in his house at Brighthelmstone, as they were hearing of
the gospel, then read in English, a little before Allhallown day
last past, and brought into the court: and being examined
thereupon by the council, were committed by them to prison in
Newgate."

The confession of John Launder, before Bonner, bishop of London.

"John Launder, husbandman, of the parish of Godstone, in the
county of Surrey, of the age of twenty-five years, born at
Godstone aforesaid, being examined, loth confess and say, that
about two days next before Allhallowntide last past, this
examinate, and one Dirick Carver, Thomas Iveson, William Vesie,
with divers other persons to the number of twelve, (being
altogether in their prayers, and saying the service in English,
set forth in the time of King Edward the Sixth, in the house of
the said Dirick, situate at Brightonhamstead in Sussex,) were
apprehended by one Master Edward Gage, and by him sent up hither
to London, to the king and queen's council, and by them (upon his
examination) committed to Newgate, where he, with his said other
fellows, hath ever since remained in prison.

"And further being examined, he doth confess and say, that the
occasion of his coming to the said Brighthelmstone was upon
certain business there to be sped for his father: and so being
there, and hearing that the said Dirick was a man that did much
favour the gospel, this examinate did resort to his house and
company, (whom before that time he did never see or know,) and by
reason of that his resort, he was apprehended as before. And
further doth confess and believe, that there is here in earth one
whole and universal catholic church, whereof the members be
dispersed through the world; and doth believe also, that the same
church doth set forth and teach only two sacraments, viz. the
sacrament of baptism, and the sacrament of the supper of our Lord:
and whosoever doth teach or use any more sacraments, or yet any
ceremonies, he doth not believe that they be of the catholic
church, but doth abhor them from the bottom of his heart. And doth
further say and believe that all the service, sacrifices, and
ceremonies, now used in this realm of England, (yea, and in all
other parts of the world, which have been used after the same
manner,) be erroneous and naught, and contrary to Christ's
institution, and the determination of Christ's catholic church,
whereof he believeth that he himself is a member.

"Also he doth confess and believe, that in the sacrament, now
called the sacrament of the altar, there is not really and truly
contained, under the forms of bread and wine, the very natural
body and blood of Christ in substance: but his belief and faith
therein is as followeth, viz. that when he doth receive the
material bread and wine, he doth receive the same in remembrance
of Christ's death and passion; and, so receiving it, he doth eat
and drink Christ's body and blood by faith, and none other ways,
as he believeth.

"And moreover he doth confess, say, and believe, that the mass now
used in the realm of England, or elsewhere in all Christendom, is
naught and abominable, and directly against God's word, and his
catholic church; and that there is nothing said or used in it good
and profitable. For he saith, that albeit the Gloria in excelsis,
the Creed, Sanctus, Paternoster, Agnus, and other parts of the
mass, be of themselves good and profitable, yet the same being
used amongst other things that be naught and superfluous in the
mass, the same good things do become naught also; as he believeth.

"Also he doth believe and confess that auricular confession is not
necessary to be made to any priest, or to any other creature, but
every person ought to acknowledge and confess his sins only to
God; and also that no person hath any authority to absolve any man
from his sins. And also believeth that the right and true way,
(according to the Scripture,) after a man hath fallen from grace
to sin, to arise to Christ again, is to be sorry for his offences,
and to do the same or the like no more: and not to make any
auricular confession of them to the priest, either to take
absolution for them at the priest's hands. All which his said
opinions he hath believed by the space of these seven or eight
years past, and in that time hath divers and many times openly
argued and defended the same, as he saith," &c.

Articles objected by Bonner, bishop of London, against Dirick
Carver and John Launder.

"First, I do object against you, and every of you, that ye and
every of you, being within the said prison of Newgate, and within
the said city of London, are of my jurisdiction, (being bishop of
London,) and subject unto the same, offending and trespassing
within the said prison and city in matters of religion, and
concerning the catholic faith and belief of the church in any
wise.

"2. Item, I do object against you, and every of you, that ye and
every of you, since your first coming and entering into the said
prison, and during your abode there, both there and in sundry
places within this city and diocese of London, have holden,
maintained, and defended sundry opinions against the sacraments of
the church, especially against the sacrament of penance, and also
against the sacrament of the altar.

"3. Item, I do likewise object that ye, and every of you, in all
or some of the said places, have (as concerning the sacrament of
the altar) holden, maintained, and defended, to the best of your
power, that in the said sacrament of the altar there is not the
very substance of the body and blood of our Saviour Christ, but
that in the sacrament there is only the substance of natural bread
and wine, and no other substance.

"4. Item, I do likewise object that you, and every of you, in all
or some of the said places, have, concerning the mass in Latin now
used in the church, and the sacrifice of the same, holden,
maintained, and likewise defended, that the said mass is not good,
nor profitable, and that there is no sacrifice in the same.

"5. Item, I do likewise object that you, and every of you, in all
or some of the places, have, concerning the ceremonies of the
church, holden, maintained, and likewise defended, that the said
ceremonies are not profitable to a Christian man, but hurtful and
evil.

"6. Item, I do likewise object that you, and every of you, in all
or some of the said places, have, concerning the sacrament of
penance, holden, maintained, and likewise defended, that auricular
confession, (being a part thereof,) albeit it may be made unto a
good priest for counsel, yet the absolution of the priest, laying
his hand upon any man's head, and doing as is now usually done in
the church, is nothing profitable to any man's salvation; and that
therefore ye neither have been confessed to the priest after the
usual manner of the church, nor yet received the said sacrament of
the altar, since the coronation of the queen's Majesty, which is
more than the space of one year and a half.

"7. Item, I do likewise object, that ye and every of you, in all
or some of the said places, concerning the faith and religion now
taught, set forth, used, and believed in the church of this realm
of England, and the doctrine of the same, have holden, believed,
and said, that it is not agreeable to God's word, but clean
contrary to the same.

"8. Item, I do likewise object that ye, and every of you, in all
or some of the said places, have believed, spoken, and said, and
to your power upholden, maintained, and said, that Bishop Hooper,
Cardmaker, Rogers, and others of their opinion, which of late
within this realm were burnt for heresy, were good Christian men,
in speaking and holding against the said sacrament of the altar;
and that they did preach nothing but the true doctrine of Christ,
shedding their blood for the maintenance of the said doctrine.

"9. Item, I do likewise object that ye, and every of you, have
earnestly laboured and travailed, to the best and uttermost of
your power, to have up again the English service, and the
communion in all points, as was used in the latter days of King
Edward the Sixth, here in this realm of England.

"10. Item, I do likewise object that ye, and every of you, have
thought and do think firmly and stedfastly, and so have and do
believe, that the faith, religion, and doctrine, set forth in the
said time of the aforesaid King Edward, was in all points good and
godly, containing in it the true faith and religion of Christ, in
every part.

"11. Item, I do likewise object and say, that ye, and every of
you, (for your mischief, offence, transgression, and misbehaviour
in the premises, and for that also you would not come to your
several parish churches, and hear your divine service there, as
other Christian people did and do, but absent yourselves from the
same, and have your private service in your houses, especially in
the house of Dirick Carver,) were sent up unto the king and
queen's Majesty's privy council, and by them or some of them sent
afterward into the prison of Newgate aforesaid, having there, by
their authority, remained as prisoners during all the time ye have
been there.

"12. Item, I do likewise object and say, that I the said bishop of
London was commanded, by the authority of the said council, to
make process against you, and every of you, so that it was not my
procuring or searching that ye should be commanded or called
before me in this matter of heresy, but partly your own demerits,
and partly the said commandment, enforced me to call and send for
you to make answer herein; and hereof to show you the said
letters."

Upon Monday, being the said tenth day of June, these two persons,
with others, were brought by the keeper unto the bishop's
consistory (as it was before commanded) at one of the clock in the
afternoon; where the bishop, first beginning with the said Dirick
Carver, caused his confession with the articles and answers to be
openly read unto him, (which order he kept at the condemnation of
every prisoner,) asking him whether he would stand to the same. To
whom the said Dirick answered, that he would "for your doctrine,"
quoth he, "is poison and sorcery. If Christ were here you would
put him to a worse death than he was put to before. You say, that
you can make a god: ye can make a pudding as well. Your ceremonies
in the church be beggary and poison. And further I say, that
auricular confession is contrary to God's word, and very poison:"
with divers other such words.

The bishop, seeing this constancy, and that neither his accustomed
flatteries, nor yet his cruel threatenings, could once move this
good man to incline to their idolatry, pronounced his usual and
general blessing, as well towards this Dirick as also upon the
said John Launder, although severally: who (after the like manner
of process used with him) remained in the same constancy, as did
the other, and therefore were both delivered unto the sheriffs,
who were there present; but afterwards were conveyed to the places
above named, and there most joyfully gave their bodies to be
burned in the fire, and their souls into the hands of Almighty
God, by Jesus Christ, who had assured them to a better hope of
life.

This Dirick was a man whom the Lord had blessed as well with
temporal riches, as with his spiritual treasures; which riches yet
were no clog or let unto his true professing of Christ (the Lord
by his grace so working in him); of the which, there was such
havoc made by the greedy raveners of that time, that his poor wife
and children had little or none thereof. During his imprisonment,
although he was well stricken in years, (and, as it were, past the
time of learning,) yet he so spent his time, that being at his
first apprehension utterly ignorant of any letter of the book, he
could, before his death, read perfectly any printed English: whose
diligence and zeal is worthy no small commendation, and therefore
I thought it good not to let it pass over in silence, for the good
encouragement and example of others.

Moreover, at his coming into the town of Lewes to be burned, the
people called upon him, beseeching God to strengthen him in the
faith of Jesus Christ. He thanked them, and prayed unto God, that
of his mercy he would strengthen them in the like faith. And when
he came to the sign of the Star, the people drew near unto him,
where the sheriff said, that he had found him a faithful man in
all his answers. And as he came to the stake, he kneeled down and
made his prayers, and the sheriff made haste.

Then his book was thrown into the barrel, and when he had stript
himself, (as a joyful member of God,) he went into the barrel
himself. And as soon as ever he came in, he took up the book, and
threw it among the people; and then the sheriff commanded, in the
king and queen's name, on pain of death, to throw in the book
again. And immediately that faithful member spake with a joyful
voice, saying:

"Dear brethren and sisters, witness to you all, that I am come to
seal with my blood Christ's gospel, because I know that it is
true. It is unknown unto all you, but that it hath been truly
preached here in Lewes and in all places of England, and now it is
not. And for because that I will not deny here God's gospel, and
be obedient to man's laws.

"I am condemned to die. Dear brethren and sisters, as many of you
as do believe upon the Father, the Son, and the Holy Ghost, unto
everlasting life, see you do the works appertaining to the same.
And as many of you as do believe upon the pope of Rome, or any of
his laws which he sets forth in these days, you do believe to your
utter condemnation; and, except the great mercy of God, you shall
burn in hell perpetually."

Immediately the sheriff spake unto him, and said, "If thou dost
not believe on the pope, thou art damned body and soul." And
further the sheriff said unto him, "Speak to thy God, that he may
deliver thee now; or else to strike me down to the example of this
people." But this faithful member said, "The Lord forgive you your
sayings."

And then spake he again to all the people there present, with a
loud voice, saying.

"Dear brethren, and all you whom I have offended in words or in
deed, I ask you, for the Lord's sake, to forgive me; and I
heartily forgive all you which have offended me in thought, word,
or deed."

And he said further in his prayer as followeth:

"O Lord my God, thou hast written, He that will not forsake wife,
children, house, and all that ever he hath, and take up thy cross
and follow thee, is not worthy of thee. But thou, Lord, knowest,
that I have forsaken all, to come unto thee: Lord, have mercy upon
me, for unto thee I commend my spirit; and my soul doth rejoice in
thee."

These were the last words of that faithful member of Christ,
before the fire was put to him. And after that the fire came to
him he cried, "O Lord, have mercy upon me;" and sprung up in the
fire, calling upon the name of Jesus, and so ended.

$

301. THOMAS IVESON, JOHN ALEWORTH AND JAMES ABBES.

Thomas Iveson, or Everson, apprehended with Dirick and others, and
suffered at Chichester.

At Chichester, about the same month, was burned one Thomas Iveson,
of Godstone, in the county of Surrey, carpenter; whose
apprehension, examination, and condemnation, (forasmuch as it was
at one time and in one form with Dirick Carver and John Launder,)
I do here omit, referring the reader to their history and process
before mentioned; saving only this his several confession and
private answers made before Bishop Bonner at his last examination
in the consistory, I thought not to pretermit, who, being examined
upon the foresaid articles, answered as followeth.

"First, That he believed, that there is but one catholic,
universal, and whole church of Christ through the whole world,
which hath and holdeth the true faith, and all the necessary
articles of Christian belief, and all the sacraments of Christ,
with the true use and administration of the same.

"2. Item, That he is necessarily bounden to believe and give
credit, in all the said faith, articles of the belief, religion,
and the sacraments of Christ, and the administration of the same.

"3. Item, That that faith, religion, and administration of
sacraments, which now is believed, used, taught, and set forth in
this our Church of England, is not agreeing with the true faith of
Christ, nor with the faith of the said catholic and universal
church of Christ.

"4. Item, Concerning the sacrament of the altar, he believeth,
that it is a very idol, and detestable before God, as it is now
ministered.

"5. Item, That the mass is naught, and not of the institution of
Christ; but that it is of man's invention. And being demanded
whether any thing used in the mass be good, he said that he would
answer no further.

"6. Item, That be had not received the sacrament of the altar,
since it had been ministered as now it is in England, neither was
confessed at any time within these seven years; nor hath he heard
mass by the same space.

"7. That auricular confession is not necessary to be made to a
priest; for that he cannot forgive, nor absolve him from sins.

"8. Item, Concerning the sacrament of baptism, that it is a sign
and token of Christ, as circumcision was, and none otherwise; and
he believeth that his sins are not washed away thereby, but his
body only washed: for his sins be washed away only by Christ's
blood.

"9. Item, That there be in the catholic church of Christ only two
sacraments; that is to say, the sacrament of baptism, and the
sacrament of the supper of the Lord, and no more; which are not
rightly used at this present time in England, and therefore be
unprofitable.

"10. Item, He believeth, that all the ceremonies now used in the
Church of England, are vain, superfluous, superstitious, and
naught."

Furthermore, the said Iveson being earnestly travailed withal to
recant, said in this wise, "I would not recant and forsake my
opinion and belief for all the goods in London. I do appeal to
God's mercy, and will be none of your church, nor submit myself to
the same: and that I have said, I will say again. And if there
came an angel from heaven, to teach me any other doctrine than
that which I am now in, I would not believe him." Which answer
thus made, he was condemned as a heretic, and with the same
persons was committed to the secular power, (as they term it,) and
at the place above-mentioned was burned; persevering still in his
constant faith unto the end.

John Aleworth.

In the latter end of this month of July, John Aleworth died in
prison, at the town of Reading, being there in bonds for the cause
and testimony of the truth of the Lord's gospel: whom, although
the catholic prelates (according to their usual solemnity) did
exclude out of their catholic burial, yet we see no cause why to
exclude him out of the number of Christ's holy martyrs, and heirs
of his holy kingdom.

James Abbes, a martyr of blessed memory, suffering for the true
cause of Christ's gospel.

Among many that travailed in these troublesome days to keep a good
conscience, there was one James Abbes, a young man, who through
compulsion of the tyranny then used, was enforced to have his part
with his brethren in wandering, and going from place to place, to
avoid the peril of apprehending. But when time came, that the Lord
had another work to do for him, he was caught by the hands of
wicked men, and brought before the bishop of Norwich, Dr. Hopton;
who, examining him of his religion, and charging him therewith
very sore, both with threats and fair speech, at the last the said
poor James did yield and relented to their naughty persuasions;
although his conscience consented not thereto.

Now when he was dismissed, and should go from the bishop, the
bishop calling him again, gave him a piece of money, either forty-
pence or twenty-pence, whether I know not; which when the said
James had received, and was gone from the bishop, his conscience
began to throb, and inwardly to accuse his fact, how he had
displeased the Lord by consenting to their beastly illusions: in
which combat with himself, (being piteously vexed,) he went
immediately to the bishop again, and there threw him his said
money, which he had received at his hand, and said, it repented
him that he ever gave his consent to their wicked persuasions, and
that he gave his consent in taking of his money.

Now this being done, the bishop with his chaplains did labour
afresh to win him again, but in vain: for the said James Abbes
would not yield for any of them all, although he had played Peter
before, through infirmity, but stood manfully in his Master's
quarrel to the end, and abode the force of the fire, in the
consuming of his body into ashes, which tyranny of burning was
done in Bury, the second day of August, A. D. 1555.

$

302. JOHN DENLEY, GENTLEMAN, JOHN NEWMAN, AND PATRICK
PACKINGHAM.
A discourse of the apprehension, examination, and condemnation of
John Denley, gentleman, John Newman, and Patrick Packingham,
martyred for the testimony of Christ's gospel.

 IN the midst of this tempestuous rage of malignant adversaries,
persecuting and destroying the poor flock of Christ, many there
were, who though they were not spiritual men, yet thought to help
forward, for their parts, and, as one would say, to heap up more
coals to this furious flame of persecution, whether of a blind
zeal or a parasitical flattery, I know not: amongst which one was
Edmund Tyrrel, esq., and at that time a justice of peace within
the county of Essex, an assister (as it seemeth) to cruel
murderers of God's saints, who, as he came from the burning and
death of certain godly martyrs, met with Master John Denley,
gentleman, and one John Newman, (both of Maidstone in Kent,)
travelling upon the way, and going to visit such their godly
friends as then they had in the county of Essex. And upon the
sight of them, as he yet braggeth, first upon suspicion
apprehended and searched them; and at last, finding the
confessions of their faith in writing about them, sent them up
unto the queen's commissioners, directing also unto one of the
same commissioners these his favourable letters in their behalf.
The copy whereof here may appear as followeth.

"Sir, with most hearty commendations unto you, these shall be to
advertise you, that I have received a letter from Sir Nicholas
Hare and you, and others of the king and queen's Majesty's
commissioners, by a servant of the king and queen, called John
Failes, for certain business about St. Osith's, the which I could
not immediately go about, for that I had received a letter from
the council, to assist the sheriff for the execution of the
heretics, the one at Raileigh, and the other at Rochford, the
which was done on Tuesday last.

"And as I came homeward, I met with two men: even as I saw them I
suspected them, and then I did examine them, and search them; and
I did find about them certain letters which I have sent you, and
also a certain writing in paper, what their faith was. And they
confessed to me that they had forsaken and fled out of their
country for religion's sake; and, since, they have been in many
countries, by their confession, which I have sent you: for the
which I thought it good (for that they came from London, and that
there might be more had of them than I yet have understood) to
send them to you, whereby you and others of the king and queen's
commissioners there, might try them so that their lewdness might
be thoroughly known; for I think these have caused many to trouble
their consciences. So this hath been some let to me, wherefore I
could not go about those matters expressed in your letters; but,
to-morrow at noon, I intend by God's grace to accomplish your
letters, with as much diligence as I may. And thus the Holy
Trinity have you ever in his keeping. I beseech you to be so good,
master, to discharge these poor men that bring these prisoners up,
as soon as may be. And thus most heartily farewell.--From Ramsdon
Park, the twelfth of June, 1555.

"By yours assured to command,

EDMUND TYRREL."

Forasmuch as in this letter mention is made of a certain writing
in paper, found about them of their faith; what this writing was,
and what were the contents of it, the copy thereof here ensueth.

"Christ is in the sacrament, as he is where two or three are
gathered together in his name.

"The difference of doctrine between the faithful and the papists
concerning the sacrament is, that the papists say, that Christ is
corporally under or in the forms of bread and wine; but the
faithful say, that Christ is not there, neither corporally nor
spiritually; but in them that worthily eat and drink the bread and
wine, he is spiritually, but not corporally.

"For figuratively he is in the bread and wine, and spiritually he
is in them that worthily eat and drink the bread and wine; but
really, carnally, and corporally he is only in heaven, from whence
he shall come to judge the quick and the dead.

"My belief in the sacrament of the blessed body and blood of my
Saviour Jesus Christ.

"As concerning the sacrament of the body and blood of our Saviour
Jesus Christ, my belief is this, that the bread and wine is
appointed unto a sacrament, and that after thanks be given to God
the Father, then it doth represent unto me the very body and blood
of our Saviour Jesus Christ: not that the bread is the body, or
the wine the blood, but that I in faith do see that blessed body
of our Saviour broken on the cross, and his precious blood
plenteously shed, for the redemption of my sins. Also in faith I 
hear him call us unto him, saying, Come unto me, all ye that
labour and are laden, and I will refresh you. In faith I come unto
him, and I am refreshed, so that I believe that all that do come
unto the table of the Lord in this faith, fear, and love, being
sorry for their offences, intending earnestly to lead a godly
conversation in this vale of misery, do receive the fruit of the
death of Christ, which fruit is our salvation.

"I do understand, spiritually, that as the outward man doth eat 
the material bread which comforteth the body, so doth the inward
man, through faith, eat the body of Christ, believing that as the
bread is broken, so was Christ's body broken on the cross for our
sins; which comforteth our souls unto life everlasting; and
signifying thereby, that even as that bread was divided among
them, so should his body and fruit of his passion be distributed
unto as many as believed his words. But the bread broken and eaten
in the supper, monisheth and putteth us in remembrance of his
death, and so exciteth us to thanksgiving, to laud and praise God
for the benefits of our redemption.

"And thus we there have Christ present: in the inward eye and
sight of our faith we eat his body, and drink his blood; that is, 
we believe surely that his body was crucified for our sins, and
his blood shed for our salvation.

"Christ's body and blood are not contained in the sacramental
bread and wine, as the papists have said, and as some yet do say,
as ye read in these scriptures following: first read iii Matt.
ix.; Luke v.; Matt. xxiv. and xxvi.; Mark xvi.; Luke xxiv.; John
xiii.; Luke xxiii. in the end; John xiv. xv. xvi. xvii.; Acts i.
iii. vii. ix.; Rom. viii.; Psalm viii.; 1 Cor. x. xi.; Exod. xii.;
Col. i.; Ephes. i. iv.; Phil. i. ii.; 1 Thess. i. iv.; Heb. i. v.
viii. ix. x. xii.; 1 Pet. iii.; Psalm xi. xlvii. ciii. x.

"Christ's material body is not in all places, as these scriptures
do testify hereafter.

"First read St. Matthew the last, Mark the last, Luke the last,
John xi. xx. xxi. These places of the Scripture do plainly
declare, that his body, that was born of the Virgin Mary, cannot
be in more places than one, and that is in heaven, on the right
hand of God, and not in the sacrament; nor in all places, as the
papists have affirmed, and yet do affirm.

"Therefore, whosoever they be that do worship the creatures of
bread and wine, do commit idolatry, and make abominable idols of
them, and take the glory from God, and give it to his creatures,
which is contrary to the mind of God, as these scriptures
hereafter do testify; first in Exod. xx. xxii. xxiii. xxiv.; Lev.
xix.; Deut. iv. vi. xxxii.; Psalm lxxx.; Isa. xlv.; Mal. ii.;
Matt. iv.; Luke iv.; Acts xiv.; Rev. xiv.; Psalm xcviii.; 1 Cor.
viii.; Ephes. iv.; 1 Tim. ii.; 1 John v.; Rev. xix. xxii.

"JOHN DENLEY."

Now to return to the commissioners again: they, receiving these
prisoners afore-mentioned, after they saw they could little
prevail with their own persuasions, sent them unto Bishop Bonner,
to be handled after his fatherly and charitable discretion; which
how discreet and favourable it was, as well the history of others,
as also the sequel of this, doth manifestly declare; for the
twenty-eighth of June then next following, he caused the said
Denley and Newman, with one Patrick Packingham, to be brought into
his chamber, within his house or palace, there examining them upon
their confessions, (which Tyrrel had found about them,) objecting
also unto them certain other articles of his own. To the which
they all answered in effect one thing, although Denley answered
more largely than the others; and therefore I thought it enough
only to manifest his, as sufficient, and in no part differing from
the others, except that Packingham had one article of no great
force objected to him, which the rest had not.

This done, the bishop used with them his accustomed persuasions,
to the which Master Denley said, "God save me from your counsel, 
and keep me in the mind that I am in, for that you count heresy, I
take to be the truth "and thereupon they were commanded to appear
in the bishop's consistory the fifth of July then next coming, in
the afternoon, where these articles were objected against them.

"First, That the said N. now is of the diocese of London, and the
jurisdiction of the bishop of London.

"2. That the said N. hath not believed, nor doth believe, that
there is any catholic church of Christ here in earth.

"3. That the said N. hath not believed, nor doth believe, that
this Church of England is any part or member of the said catholic
church.

"4. That the said N. hath believed, and doth believe, that the
mass now used in this realm of England is naught, and full of
idolatry and evil, and plain against God's word; and therefore he
(the said N.) hath not heard it, nor will hear it.

"5. That the said N. hath believed, and doth so believe, that
auricular confession, used now in this realm of England, is not
good, but contrary to God's word.

"6. That the said N. hath believed, and doth so believe, that
absolution, given by the priest hearing confession, is not good,
nor allowable by God's word, but contrary to the same.

"7. That the said N. hath believed, and doth so believe, that
christening of children, as it is now used in the Church of
England, is not good, nor allowable by God's word, but against it:
likewise confirming of children, giving of orders, saying of
matins and even-song, anointing or anoiling of sick persons,
making of holy bread and holy water, with the rest of the church.

"8. That the said N. hath believed, and doth so believe, that
there are but two sacraments in Christ's catholic church; that is
to say, the sacrament of baptism, and the sacrament of the altar.

"9. That the said N. hath believed, and doth so believe, that
forasmuch as Christ is ascended up into heaven, therefore the very
body of Christ is not in the sacrament of the altar.

"10. That thou, Patrick Packingham, now being of the age of
twenty-one at the least, being within the house of the bishop of
London at Paul's, and by him brought to the great chapel to hear
mass there, the said twenty-third day of June, the year of our
Lord 1555, didst unreverently stand in the said chapel having thy
cap on thy head all the mass while; and didst also refuse to
receive holy water and holy bread at the priest's hands, there
contemning and despising both the mass, and the said holy water
and holy bread."

The answer of John Denley and the rest, to the articles objected.

"To the 1st article I answer, it is very true.

"To the 2d article I answer, that it is not true: for I believe
the holy catholic church which is builded upon the foundation of
the prophets and apostles, Christ being the Head, which holy
church is the congregation of the faithful people, dispersed
through the whole world, the which church doth preach God's holy
word truly, and doth also minister the two sacraments; that is to
say, baptism and the supper of the Lord, according to his blessed
word.

"To the 3d article I answer, that I do believe, that this Church
of England, using the faith and religion which is now used, is no
part or member of the aforesaid catholic church, but is the church
of antichrist, the bishop of Rome being the head thereof; for it
is plain that they have altered the testament of God, and set up a
testament of their own devising, full of blasphemy and lies: for
Christ's testament is, that he would have all things done to the
edifying of the people, as it appeareth when he taught them to
pray, and also it appeareth by St. Paul, for he saith, that he
that prophesieth, speaketh unto men for their edifying, for their
exhortation, and for their comfort; he that speaketh with the
tongue, profiteth himself; he that prophesieth, edifieth the
congregation. Also he saith, Even so likewise when ye speak with
tongues, except ye speak words that have signification, how shall
it be understood what is spoken? for ye shall but speak in the
air; that is as much to say, in vain. Also he saith, Thou verily
givest thanks well, but the other is not edified. I thank my God,
I speak with tongues more than ye all: yet I had rather in the
congregation to speak five words with understanding, to the
information of others, than ten thousand words with the tongue.
Also he saith, Let all things be done to edification. Also it is
written in the Psalms, For God is King of all the earth: O sing
praises unto him with understanding, &c. So it doth appear, that
this Church of England, now used, is not builded upon Christ, if
St. Paul's words be true, and also the Psalms: therefore this
church is not builded upon the prophets, apostles, nor Christ, as
I have declared before.

"To this 4th article I answer, and I do believe (as I have afore
said) that the mass, now used in this realm of England, is naught,
and abominable idolatry and blasphemy against God's holy word; for
Christ, in his holy supper, instituted the sacraments of bread and
wine, to be eaten together in remembrance of his death till he
come, and riot to have them worshipped, and make an idol of them:
for God will not be worshipped in his creatures, but we ought to
give him praise for his creatures, which he hath created for us.
For he saith in the second commandment, Thou shalt not make to
thyself any graven image, nor the likeness of any thing that is in
heaven above, or in the earth beneath: thou shalt not bow down to
them nor worship them. So it appeareth by this commandment, that
we ought not to worship the sacrament of bread and wine, for it is
plain idolatry; for he saith, no similitude: therefore thou shalt
not bow down to them nor worship them. I pray you what do you call
kneeling down, holding up the hands, knocking of the breast,
putting off the cap, and making curtesy, with other like
superstition? You would make men to be so blind, that this is no
worshipping. Peradventure you will object and say, You do not
worship the bread and the wine, but Christ's body which was born
of the Virgin Mary, contained under the forms of bread and wine.
But that is a very lie; for Christ's body that was born of the
Virgin Mary is in heaven, if St. Paul's words be true, as
undoubtedly they are: for be saith, But this man, after he hath
offered one sacrifice for sins, is set down for ever on the right
hand of God, and from henceforth tarrieth till his foes be made
his footstool.

"Also he saith, For Christ is not entered into holy places that
are made with hands, which are similitudes of true things, but is
entered into very heaven, to appear now in the sight of God for
us, &c. Also, But our conversation is in heaven, from whence we
look for the Saviour, even the Lord Jesus Christ, &c. For they
themselves show of you, what manner of entering in we had unto
you, and how ye returned to God from images, to serve the living
God, and to look for his Son from heaven, whom he raised from
death, even Jesus which delivered us from the wrath to come, &c.
Also, I went out from the Father, and came into the world. Again,
I leave the world, and go to the Father, &c. Now I am not in the
world, and they are in the world, and I Come to thee. And these
places of the Scripture, with other more, prove plainly to them
that have ears to hear, that Christ's body that was born of the
Virgin Mary is in heaven, and not in the sacramental bread and
wine; and therefore it is idolatry to worship them, &c.

"To this 5th article I answer, that I do believe as I have afore
said, that auricular confession is not good, as it is now used.
Touching my sins, wherein I have offended God, I must seek to him
for remission thereof, for our Saviour Christ saith, Come unto me,
all ye that labour and are laden: I will ease you, &c. The riotous
son saith, I will arise and go to my father, and I will say to
him, Father, I have sinned against heaven and before thee, and I
am no more worthy to be called thy son, &c. I said I will
knowledge mine offences, and accuse myself unto the Lord, and so
thou forgavest me the wickedness of my sin, &c. But I will reprove
mine own ways in his sight: he shall make me whole, and there may
no hypocrite come before him. The son of Sirach saith, Who can be
cleansed of the unclean? And there was but one of the ten lepers
that were cleansed, that came to Christ to give him thanks: he
asked for the other nine. But if I have offended my neighbour, I
must reconcile myself to my neighbour: and if I be a notorious
sinner, after the first and second admonition, it ought to be
declared to the congregation; and the minister of the congregation
hath power by the word to excommunicate me, and I am to be taken
as a heathen person, not for a day, or forty days, but unto such
time as I do openly, in the congregation, acknowledge my fault.
Then the minister hath power, by the word, to preach to me or them
the remission of our sins in the blood of Jesus Christ, as it is
written in the Acts of the Apostles, (chap. xiii.,) and Matthew,
(chap. xviii.) Other confession I know none.

"To this 6th article, I (the said John Denley) hare answered in
the fifth.

"To the 7th article I answer, that as touching the sacrament of
baptism, which is the christening of children, it is altered and
changed; for St. John Baptist used nothing but the preaching of
the word and the water, as it doth appear, when Christ required to
be baptized of him,-- and others, also, which came to John to be
baptized, as it appeareth in Matt. iii., Mark i., and Luke iii.:
and in Acts viii., the chamberlain said, See here is water: what
letteth me to be baptized? It appeareth here that Philip had
preached unto him; for he said, Here is water. We do not read that
he asked for any cream, nor oil, not for spittle, nor conjured
water, nor conjured wax, nor yet crysom, nor salt, for it seemeth
that Philip had preached no such things to him; for he would as
well have asked for them as for water -- and the water was not
conjured, but even as it was afore. Also, Then answered Peter, Can
any man forbid water that these should not be baptized? &c. And
Paul and Silas preached unto him the word of the Lord, and to all
that were in his house. And he took them the same hour of
thenight, and washed their wounds; and so was he baptized, and all
they of his household straightway: where ye see nothing but
preaching the word and the water. The like also is to be said of
the rest of the ceremonies of your church.

"To the 8th article I answer shortly, that there be sacraments no
more but two; baptism, and the sacrament of the body and blood of
Christ,-- except ye will make the rainbow a sacrament: for there
is no sacrament but hath a promise annexed unto it.

"To the 9th article I do answer you, that ye have my mind written
already, for it was found about me when I was taken; and also ye
know my mind in the 4th article, plainly expressed concerning the
bodily presence: for Christ's body is in heaven, and will not be
contained in so small a piece of bread. And as the words which
Christ spake are true indeed, so must they also be understood by
other of the Scriptures which Christ spake himself, and also the
apostles after him. And thus I make an end, &c.

"By me.

JOHN DENLEY."

The first day of the month of July, the said three prisoners were
brought into the consistory in Paul's church, where be proceeded
against them after the usual form and manner of law, reading first
their confessions, articles, and answers; and then, tempting them,
sometimes with fair promises, otherwhiles with threatenings, which
were always his chiefest arguments and reasons to persuade withal.
In the end, seeing their unmovable constancy, upon the fifth of
July he condemned them as heretics, and gave them unto the
sheriffs of London, as to his common executioners, who kept them
until they were commanded by writ to send them to their several
places of suffering; which was for Master Denley, Uxbridge; where,
the eighth day of August, he was burned. And being set in the fire
with the burning flame about him, he sung in it a psalm.

Then cruel Dr. Story, being there present, commanded one of the
tormentors to hurl a faggot at him, whereupon, being hurt
therewith upon the face that he bled again, he left his singing,
and clapt both his hands on his face. "Truly," quoth Dr. Story to
him that hurled the faggot, "thou hast marred a good old song."

The said John Denley, being yet still in the flame of the fire,
put his hands abroad, and sung again, yielding at the last his
spirit into the hands of God, through his Son Jesus Christ.

After the martyrdom of Master Denley, at Uxbridge, which was the
eighth of August, suffered also not long after Patrick Packingham
at the same town of Uxbridge, about the twenty-eighth of the said
month. This Packingham was charged of Bonner (as ye heard in the
tenth article before) for his behaviour showed in the bishop's
chapel, who, at the mass time there standing, would not put off
his cap, which was taken for a heinous offence. The said
Packingham also, being much laboured by Bonner to recant,
protested in these words to the bishop, that the church which he
believed was no catholic church, but was the church of Satan, and
therefore he would never turn to it, &c.

Furthermore, as touching the other, which was John Newman,
pewterer, dwelling at Maidstone in Kent, he was burned the last of
August, at Saffron Walden in the county of Essex, whose
examination and confession of his faith and belief, for the which
he was cruelly burnt and persecuted, hereunder followeth.

The story of John Newman, martyr.

JOHN Newman first was apprehended in Kent. dwelling in the town of
Maidstone, and there was examined before Dr. Thornton, suffragan,
and others, at Tenderden. 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
examination 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 answer was
by writing to the said suffragan, after his apprehension, you
shall bear by the tenor of his own words, as follow:

"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, was commended unto all men under
the king's hand and seal, and under the hands of the whole
council. These men taught diligently a long time, persuading us by
the allegations of God's word, that there was no
transubstantiation nor corporal presence in the sacrament. Their
doctrine was not believed of us suddenly, but by their continual
preaching, and also by our continual prayer unto God, that we
might never be deceived, but, if it were true, that God would
incline our hearts unto it; and, if it were not true, that we
might never believe it. We weighed that they laboured with God's
word, and we asked the advice of our friends, neither could we
find that they preached false doctrine. We considered also, as we
did learn, that the king's Grace and his council, and the most
part of 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 laws of the realm, to preach unto us
such doctrine, as was to the authority of God's word agreeable,
and no other; and by their diligent setting-forth of it by the
king's commandment, and the whole 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 that the queen's merciful
Highness, neither yet her most honourable council, will in a
matter of faith use compulsion nor 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 and others.

First, one of the doctors, or one of the bench, (either the
archdeacon or Faucet, or some other, whose name John Newman doth
not express,) beginneth, asking in this wise.

Doctor.--"How say you to this, This is my body which is given for
you?"

Newman.--"It is a figurative speech; one thing spoken, and another
meant; as Christ saith, I am a vine, I am a door, I am a stone,
&c. Is he therefore a material stone, a vine, or a door?"

Doctor.--"This is no figurative speech. For be saith, This is my 
body which is given for you; and so saith he not of the stone,
vine, or door; but that is a figurative speech."

Newman.--"Christ saith, This cup is the new testament in my blood:
if ye will have it so meant, then let them take and eat the cup."

Doctor.--"Nay, that is not so meant; for it is a common phrase of
speech among ourselves. We say to our friend, 'Drink a cup of
drink,' and yet we mean he should drink the drink in the cup."

Newman.--"Why, if ye will have the one so understood, ye must so
understand the other."

Doctor.--"Nay, it is a common use of speech, to say, 'Drink a cup
of ale or beer;' and therefore it is no figurative speech."

Newman.--"The often using of a thing doth not make that thing
otherwise than it is; but wheresoever one thing is spoken, and
another meant, it is a figurative speech."

Doctor.--"Well, we will not stand hereabout. How say ye by the
real presence? Is not Christ's natural body there, that was born
of the Virgin Mary?"

Newman.--"No, I do not so believe, neither can I so believe; for
the soul of man doth not feed upon natural things as the body
doth."

Doctor.--"Why, how then doth it feed?"

Newman.--"I think the soul of man doth feed as the angels in
heaven, whose feeding is only the pleasure, joy, felicity, and
delectation that they have of God: and so the soul of man doth
feed and eat, through faith, the body of Christ."

Collins.--"Yea, but if the body do not feed upon natural things,
the soul cannot continue with the body: therefore the body must
needs feed upon natural things, that both may live together."

Newman.--"I grant it to be true; but yet the soul doth Iive
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 ye 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 that 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? and
ye will grant that the devil is there; and so might he be in
Judas, if it pleased him."

Newman.--"Christ would not suffer Mary Magdalene to touch him,
which sought him at his grave, and did love him entirely; much
less he will suffer an ungodly man to receive him into his unclean 
body."

Thornton.--"Yes, seeing God may do all things, he may do what he
list, and be where he will. And doth not the Psalm 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?"

Neuman.--"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."

Newman.--"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 fantastical
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 it seemeth to me as great a heresy
as ever I heard 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 matrix. Do you believe that Christ rose from death,
and came through the stone?"

Newman.--"I do believe that Christ rose from death; but I do not
believe that he came through the stone, neither doth the Scripture
so say."

Thornton.--"Lo! how say you? he doth not believe that Christ came
through the stone; and if he doth not believe this, how shall he
believe the other? If he could believe this, it were easy for him
to believe the other."

Newman." The Scripture doth not say he went through the stone, but
it saith the angels of God came down, and rolled away the stone,
and for fear of him the keepers became even as dead men."

Thornton.--"Ah! fool, fool; that was because the woman should see
that 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 this: 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 by 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 that I do, is only 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 no man else: therefore I trust ye will bear the more
with me, seeing it must be wrought by God; and when it shall
please God to open a further truth to me, I shall receive it with
all my heart, and embrace it."

"Thornton had many other questions which I did not bear away; but
as I do understand, these are the chiefest: as for taunts, foolish
and unlearned, he lacked none. Praise God for his gifts, and God
increase in us strength."

The Arguments of John Newman.

"If the body of Christ were really and bodily in the sacrament,
then whosoever received the sacrament, received also the body.

"The wicked receiving the sacrament, receive not the body of
Christ.

"Ergo, The body of Christ is not really in the sacrament."

"They which eat the flesh, and drink the blood of Christ, dwell in
him, and he in them.

"The wicked dwell not in Christ, nor he in them.

"Ergo, the wicked eat not the flesh, nor drink the blood of
Christ."

Argument.

"They that have Christ dwelling in them, bring forth much fruit:
He that dwelleth in me, and I in him, bringeth forth much fruit.

"The wicked bring forth no fruit of goodness.

"Ergo, They have not Christ's body dwelling in them."

Argument.

"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's 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.

The faith of John Newman, dwelling at Maidstone in Kent, who was
by occupation a pewterer.

"The Lord is the protector of my life. The just shall live by
faith, and if he withdraw himself, my soul shall have no pleasure
in him.

"My faith is, that there is one God, which is without beginning,
and without ending. This God created all things visible and
invisible. And after that he had made both heaven and earth, with
all other creatures, he made man, and set him in the place which
he had prepared for him, which place he called Eden. He gave to
Adam his commandments and precepts, and said, Whensoever thou dost
the thing which I forbid, thou shalt surely die the death. Yet did
man, for all this, disobey God his Creator, and after his sin, he
fled from God, hid himself, and was in a miserable desperate case.
But God, seeing man in his miserable estate, because he and all
posterity should riot continue in death, promised Adam that the
woman's seed should break the serpent's head; whereby is meant,
that Son of God should become man, and destroy the devil, which by
his subtle persuasions had deceived Adam. Then did Adam, by faith,
take hold of God's promise, and became the servant of
righteousness, through the faith which he had in the promise of
the woman's seed: so did Abel, Seth, Enoch, and Noah, with
faithful Abraham, Isaac, and Jacob, and the rest of the faithful
until Christ's time. As St. Paul saith, They did eat all of one
spiritual meat, and did all drink of one spiritual drink: they did
drink of that spiritual rock that followed them, which rock was
Christ that saveth us. And when the time was full come, God sent
his Son, made of woman, that is, he took flesh of the Virgin Mary,
and became man; not the shadow of a man, nor a fantastical man, as
some falsely feign, but a very natural man in all points, sin only
excepted, which God and man is Christ, the promised woman's seed.
This Christ was here conversant among men for the space of thirty
years and more; and when the time was come that he should go to
his Father, he gave unto us the mystery of our redemption, that
we, through faith, should eat his body, and drink his blood, that
we might feed on him through faith, to the end of the world. After
this, Christ offered up his body on the cross to pacify his
Father, and to deliver us from the thraldom of the devil, in the
which we were, through sin original and actual. And with that one
sacrifice of his body once offered on the cross, he hath made
perfect for ever all them that are sanctified. He descended into
hell, the third day he rose again from death, and was conversant
at certain times with his disciples for the space of forty days
after he rose from death. Then, in the sight of all his disciples,
he ascended into heaven: and as his disciples stood looking
upward, and beholding him how he went into heaven, two men stood
by them in white apparel, which also said, Ye men of Galilee, why
stand ye gazing up into heaven? This same Jesus, which is taken up
from you into heaven, shall so come even as ye have seen him go
into heaven. St. Peter also saith, that the heavens must receive
him, until the time that all things which God hath spoken by the
mouth of all his prophets since the world began, be restored
again; which is the latter day, when he shall come to judge the
quick and the dead.

"I do believe in the Holy Ghost, which is the Spirit of God,
proceeding from the Father and the Son, which Holy Spirit is one
God with them. I believe that there is a holy church, which is the
company of the faithful and elect people of God, dispersed abroad
throughout the whole world, which holy church or congregation doth
not look for Christ here, nor Christ there, neither in the desert,
nor in the secret places, whereof Christ warneth us; but as St.
Paul saith, in heaven, where he sitteth on the right hand of God
the Father. They set their affections on things that are above,
and not on things that are on the earth; for they are dead
concerning the things of this world, and their life is hid with
Christ in God: and when Christ, which is their life, shall show
himself, then shall they also appear with him in glory.

"I believe that there is a communion of saints, even the
fellowship of the faithful people which are dispersed abroad
throughout all the whole world, and are of one mind. They follow
Christ their Head; they love one another as Christ loved them, and
are knit together in one, even in Christ; which church or
congregation hath forgiveness of sins through Christ, and shall
enter without spot before the face of God into his glory: for as
Christ, being their Head, hath entered pure and clean, so they,
entering by him, shall be like him in glory.

"And I am certain and sure that all they which do die, shall rise
again and receive their bodies. In them shall they see Christ come
in his glory, to judge the quick and the dead; at whose coming all
men shall appear and give a reckoning of their doings. He shall
separate the good from the bad; he shall say to them which are his
elect, Come, ye blessed of my Father, inherit the kingdom prepared
for you from the beginning; but to the others that have always
resisted his will, he shall say, Depart from me, ye cursed, into
everlasting fire, which is prepared for the devil and his angels.

"Thus have I briefly declared my faith, which were no faith at
all, if I were in doubt of it. This faith therefore I desire God
to increase in me. Praise God for his gifts!"

And thus have ye the martyrdom with the confession of this blessed
man, and witness of the Lord's truth, who for that gave his life,
as is before declared.

Likewise Richard Hook about the same season, and for the same
matter, gave his life at Chichester.

$

303. WILLIAM COKER, WILLIAM HOPPER, HENRY LAURENCE,
RICHARD COLLIAR, RICHARD WRIGHT, AND WILLIAM STERE.

The examinations, answers, and condemnation of six martyrs, in
Kent, viz., William Coker, William Hopper, Henry Laurence, Richard
Colliar, Richard Wright, and William Stere, before the bishop of
Dover, and Harpsfield, archdeacon of Canterbury.

Mention was made a little before in the story of Master Bland and
Nicholas Sheterden, of certain other Kentish men, who being, the
same time with them, called forth and examined by Thornton, bishop
of Dover, Nicholas Harpsfield, Richard Faucet, and Robert Collins;
yet notwithstanding, because the condemnation and execution of
them were deferred a little longer, till the latter end of the
month of August, (coming therefore now to the time of their
suffering,) we will briefly touch some part of their examinations
and answers as we find them in the registers. The names of these
were William Coker, William Hopper, Henry Laurence, Richard
Colliar, Richard Wright, and William Stere. What the articles
objected to Master Bland and them were, ye heard before. To the
which articles they answered for themselves severally, in effect
as followeth.

First William Coker said, he would answer no otherwise than he had
already answered; and being offered to have longer respite of six
days after, he refused to take it; and so upon the same, sentence
of condemnation was read against him, the eleventh of July.

William Hopper first seemed to grant to the faith and
determination of the catholic church. After calling himself better
to mind, constantly sticking to the truth, he was condemned the
next week after, the sixteenth of July.

Henry Laurence examined the said sixteenth of July, and partly
deferred to the second of August, answered to the articles
objected against him, first denying auricular confession, and that
he neither had nor would receive the sacrament, "because," saith
he, "the order of the Holy Scriptures is changed in the order of
the sacrament."

Moreover, the said Laurence was charged for not putting off his
cap, when the suffragan made mention of the sacrament, and did
reverence to the same: the said Laurence answering in these words,
"What!" said he, "ye shall not need to put off your cap; for it is
not so holy that you need put off your cap thereunto."

Further, being opposed concerning the verity of the sacrament
given to Christ's disciples, he affirmed that even as Christ gave
his very body to his disciples, and confessed it to be the same;
so likewise Christ himself said, he was a door, &c.: adding,
moreover, that as he had said before, so he saith still, that the
sacrament of the altar is an idol, and no remembrance of Christ's
passion; and contrary he knoweth not. At last, being required to
put to his hand in subscribing to his answers, he wrote these
words under the bill of their examinations, "Ye are all of
antichrist, and him ye fol." And here his hand was stayed to write
any further: belike he would have written out "follow," &c. And so
upon the same, sentence was given against him the second of
August.

Richard Colliar above mentioned, having the sixteenth of August to
appear, examined of the sacrament of the popish altar, answered
and said, that he did not believe, that after the consecration
there is the real and substantial body of Christ, but only bread
and wine; and that it is most abominable, most detestable, and
most wicked, to believe otherwise, &c. Upon this the sentence was
read against him, and he condemned the sixteenth of August. After
his condemnation he sang a psalm: wherefore the priests and their
officers railed at him, saying, he was out of his wits.

Richard Wright the same place and day, being the sixteenth of
August, appearing, and required of the judge what he believed of
the real presence in the sacrament, answered again, that as
touching the sacrament of the altar and the mass, he was ashamed
to speak of it, or to name it, and that he allowed it not, as it
was used in the church. Against whom the sentence was also read
the day and place aforesaid.

William Stere of the aforesaid parish of Ashford, likewise
detected and accused, was brought to appear the said sixteenth day
of August, where he, in the said chapter-house of Canterbury,
being required to make answer to the positions laid unto him by
the judge, made answer again, that he should command his dogs, and
not him: and further declared, that Dick of Dover had no authority
to sit against him in judgment, and asked where his authority was.
Who then showed him certain bulls and writings from Rome, as he
said. William Stere, denying that to be of sufficient force, the
said Dick said also he had authority from the queen. Then the
martyr alleging that the archbishop of Canterbury (who then was in
prison) was his diocesan, urged him to show his authority from the
archbishop, or else he denied his authority to be sufficient. And
as touching the sacrament of the altar, he found it not (he said)
in the Scripture; and therefore he would not answer thereunto.

And moreover the judge speaking of the sacrament of the altar,
with reverence thereof, and putting off his cap, he said that he
needed not to reverence that matter so highly. And thus (saying to
the judge that he was a bloody man, &c.) the sentence was
pronounced against him; after which sentence being read, he said
that the sacrament of the altar was the most blasphemous idol that
ever was, &c.

And thus these six heavenly martyrs and witness-bearers to the
truth, being condemned by the bloody suffragan and the archdeacon
of Canterbury, Master Collins and Master Faucet, were burned all
together in the same town of Canterbury, at three stakes and one
fire, about the latter end of August.

The copy of their sentence condemnatory, you may find above in the
story of John Rogers; for the papists, in all their condemnations,
follow one manner of sentence of course, commonly, against all
that be condemned through their unmerciful tyranny.

$

304. THE PERSECUTION OF TEN MARTYRS TOGETHER, SENT BY
CERTAIN OF THE COUNCIL TO BONNER TO BE EXAMINED.


AFTER the burning of these six above named, next followeth the
persecution of ten other true servants and saints of the Lord; not
such saints as the pope maketh, or which are mentioned in Legenda
Sanctorum, or in Vitis Patrum, or in the fabulous book De Vita
Sanctorum Wallensium, &c.; but such as are spoken of in the holy
Apocalypse, of whom it is written, These be they that follow the
Lamb whithersoever he goeth, and which have washed their stoles in
the blood of the Lamb, &c. Thus these saints be not of the pope's
making, or rather, to say the truth, they are of the pope's
making; of the pope's making (I say) in this respect, not that the
saints of God are made by the pope, but that the saints of God are
tried and declared by the pope: so, as by afflictions of Satan,
Job's patience was proved; by Pharaoh, God's power declared; and
by Salinator, Tarentum was won (as Tully writeth); for except he
had lost it before, Quintus Fabius could not have recovered it:
so, in like manner, unless by antichrist good men had been
destroyed, otherwise they had not been true martyrs of Christ. The
names of these ten martyrs, sent by the commissioners, were,
Elizabeth Warne, George Tankerfield, Robert Smith, Stephen
Harwood, Thomas Fust, William Hale, Thomas Leyes, George King,
John Wade, and Joan Lashford.

The prisons of London beginning now to be replenished with God's
saints, and still more and more coming in, the council and
commissioners, thinking to make ready despatch with the poor
prisoners, caused these ten above named to be sent with their
letter directed to Bonner, bishop of London, by him to be
examined, and rid out of the way. The copy of which their letter,
with their names subscribed, here followeth to be read and noted.

"After our hearty commendations to your good Lordship, we send you
here John Wade, William Hale, George King, Thomas Leyes of Thorpe
in Essex; Thomas Fust, hosier; Robert Smith, painter; Stephen
Harwood, brewer; George Tankerfield, cook; Elizabeth Warne; Joan
Lashford of London, sacramentaries; all which we desire your
Lordship to examine, and to order according to the ecclesiastical
laws: praying your Lordship to appoint some of your officers to 
receive them at this bearer's hand. And thus most heartily fare
your Lordship well.--

From London this second of July.

"Your Lordship's loving friends.

Nich. Hare.

Will. Roper.

Rich. Rede.

Will. Cooke."

$

305. ELIZABETH WARNE.

The history of Elizabeth Warne, widow; burnt at Stratford Bow.

Now severally to prosecute the stories of these ten martyrs
aforenamed, first we will begin with the history of Elizabeth
Warne, who in this month of August was burnt at Stratford Bow,
nigh unto London, widow, late the wife of John Warne, upholsterer,
and martyr, who also was burned in the end of the month of May
last past, as before in his story is recorded. This Elizabeth had
been apprehended amongst others, the first day of January, in a
house in Bow Churchyard in London, as they were gathered together
in prayer, and at that present was carried to the Compter, (as is
also above specified,) where she lay as prisoner until the
eleventh day of June; at which time she was brought into Newgate,
and remained there in the like case unto the second day of July.
Then she was sent by the king and queen's commissioners unto
Bonner, bishop of London, who, the sixth day of the same month,
caused her with divers others (as Robert Smith, George
Tankerfield, &c.) to be brought before him into his palace; and
there examined her upon sundry articles, such as of common order
be ministered unto the poor saints and martyrs of God, as you may
more plainly perceive by other more large and ample processes, as
well before, as hereafter mentioned.

The chiefest objection that he used either towards her, or the
most of those, was touching the real and corporal presence of the
body and blood of Christ in the sacrament of the altar, as the
chiefest ground and profitablest foundation for their catholic
dignity. Many other matters he objected against them, as for not
coming to the church, for speaking against the mass, for despising
their ceremonies and new-found sacraments, with divers other fond
and trifling toys, not worthy any mentioning.

In the end, when she had been divers times brought before him and
other his adherents, and there earnestly exhorted to recant, she
said, "Do what ye will; for if Christ were in an error, then am I
in an error." Upon which answer, she was, the twelfth day of the
same month of July, adjudged and condemned as a heretic, and so
delivered unto the secular power, as they term it, to be by them
(yet at the clergy's appointment) put to death, which thing was
accomplished in her the same month above mentioned.

The chief procurer of this her death was Dr. Story, being (as it
is thought) of some alliance either to her, (the said Elizabeth,)
or else to her late husband: who, though he was, at the first
apprehension of his said kinswoman, a very earnest suitor for her
deliverance to Dr. Martin, then one of the king and queen's
commissioners in matters of religion, (himself being as yet not
made commissioner,) and had by his suit obtained her deliverance
for that present, as Dr. Martin himself (the author hereof) hath
reported; yet afterwards, upon what occasion God only knoweth,
except upon some burning charity, the said Dr. Story, obtaining
now the room of one of the commissioners, caused not only the said
John Warne, but also his wife, and afterwards his daughter, to he
again apprehended, never leaving them until he had brought them
all to ashes. Such was the rage of that devout catholic and white
child of the mother church, that neither kindred, nor any other
consideration, could prevail with him, although it did (at his
request) with others, who in respect of him were but strangers
unto them. The Lord, if it be his will, turn his heart, or else
rid his poor church from such a hydra, as, thanked be the Lord,
now he hath.

$

306. GEORGE TANKERFIELD

George Tankerfield of London, cook, born in the city of York,
about the age of twenty-seven or twenty-eight years, was in King
Edward's days a very papist, till the time Queen Mary came in; and
then, perceiving the great cruelty used of the pope's side, was
brought into a misdoubt of their doings, and began (as he said) in
his heart to abhor them. And as concerning the mass, whereof he
had but a doubtful opinion before, and much striving with himself
in that case, at length he fell to prayer, desiring God in mercy
to open to him the truth, that he might be thoroughly persuaded
therein, whether it were of God, or not: if not, that he might
utterly hate it in his heart, and abhor it: which, according to
his prayer, the Lord mercifully heard, working daily more and more
in him to detest and abhor the same. And so he was moved to read
the Testament, whereby (as is said) the Lord lightened his mind
with the knowledge of the truth, working lively faith in him to
believe the same, and utterly to detest all papistry; and so he
came no more to their doings. And not only that, but also this
lively faith, saith he, kindled such a flame in him, as would not
be kept in, but utter itself by confession thereof, reproving his
own former doings to his friends, exhorting them likewise to
convert and turn to the truth with him; and thus he began to be
smelled out among them, till at last he was sent for as followeth.

It pleased God to strike him with sickness, whereby he lay long
sick; and, on a certain day, to take the air abroad, he rose up,
and went and walked into the Temple fields to see the shooters. In
the mean season came Beard home to his house, and inquired for
him, pretending to his wife, that he came only to have him to come
and dress a banquet at the Lord Paget's. The wife, because of his
apparel, (which was very brave,) took him to he some honest
gentleman, and with all speed prepared herself to fetch her
husband, having a good hope he should now earn some money: and,
lest this gentleman should be annoyed with tarrying, she fetched
him a cushion to set him soft, and laid a fair napkin before him,
and set bread thereon, and came to her husband; who, when he heard
it, said, "A banquet, woman! Indeed it is such a banquet as will
not be very pleasant to the flesh; but God's will be done." And,
when he came home, he saw who it was, and called him by his name;
which when his wife perceived, and wherefore he came, she, like a
tall woman, would play Peter's part, and instead of a sword, took
a spit, and had run him through, had not the constable, which
Beard had sent for by his man, come in withal, who rescued him;
yet she sent a brickbat after him, and hit him on the back. And so
Tankerfield was delivered to the constable, and brought to Newgate
about the last day of February, anno 1555, by the said Beard,
yeoman of the guard, and Simon Ponder, pewterer, constable of St.
Dunstan's in the West, sent in by Roger Chomley, knight, and by
Dr. Martin.
Illustration: The Arrest of George Tankerfield

Tankerfield, thus being brought to prison by his adversaries, at
length, with the other above named, was brought to his examination
before Bonner; who, after his accustomed manner, ordered his
articles and positions unto him; the copy and tenor of which his
ordinary articles ye may read above expressed.

"To these articles, as above rehearsed, he answered again,
constantly declaring his mind both touching auricular confession,
and also the sacrament of the popish altar, and likewise of the
mass, &c.: First, that he was not confessed to any priest five
years past, nor to any other but only to God; and further denying
that he would hereafter be confessed to any priest, for that he
found it not in Christ's book, and took it only to be a council.

"And concerning the sacrament, commonly called, here in England,
of the altar, he confessed that he neither had nor did believe,
that in the said sacrament there is the real body and blood of
Christ; because that the body is ascended into heaven, and there
doth sit at the right hand of God the Father.

"And moreover he said, that the mass now used in the Church of
England was naught, and full of idolatry and abomination, and
against the word of God; affirming also, that there are but two
sacraments in the church of Christ, baptism and the supper of the 
Lord, &c. And to these assertions, he said, he would stand: and so
he did to the end."

And when at last the bishop began to read the sentence, exhorting
him before with many words to revoke his professed opinion, (which
they called damnable and heretical,) he, notwithstanding, resisted
all contrary persuasions, answering the bishop again in this form
of words "I will not," said he, "forsake mine opinions, except
you, my Lord, can repel them by Scriptures; and I care not for
your divinity, for you condemn all men, and prove nothing against
them." And after many fair words of exhortation, which Bonner then
used (after his ordinary manner) to convert, or rather pervert
him, he answered boldly again, saying moreover, that the church,
whereof the pope is supreme head, is no part of Christ's catholic
church: and adding thereunto, and pointing to the bishop, spake to
the people, saying, "Good people, beware of him, and such as he
is; for these be the people that deceive you," &c.

These, with other words more, he spake; whereupon the bishop,
reading the sentence of his popish condemnation, gave him to the
secular power.

And so this blessed servant of God was had to St. Alban's, and
there with much patience and constancy ended his life, the twenty-
sixth day of August, for the defence of the truth, which at length
will have the victory.

Certain notes concerning George Tankerfield, after he came to
suffer martyrdom at St. Alban's.

"Imprimis, he was brought unto St. Alban's by the high sheriff of
Hertfordshire, Master Edward Brocket, esquire, and one Pulter of
Hitchen, which was under sheriff.

"Item, their inn was the Cross-keys, where there was great
concourse of people to see and hear the prisoner: among the which
multitude some were sorry to see so godly a man brought to be
burned; others praised God for his constancy and perseverance in
the truth. Contrariwise some there were which said, it was pity he
did stand in such opinions: and others, both old women and men,
cried against him; one called him heretic, and said it was pity
that he lived. But George Tankerfield did speak unto them so
effectually out of the word of God, lamenting of their ignorance,
and protesting unto them his unspotted conscience, that God did
mollify their hardened hearts, insomuch that some of them departed
out of the chamber with weeping eyes.

"Item, there came unto him a certain schoolmaster, which retained
unto Sir Thomas Pope, knight. This man had a certain communication
with George Tankerfield the day before he was coming towards St.
Alban's, as touching their sacrament of the altar, and other
points of papistical religion: but as he urged Tankerfield with
the authority of the doctors, wresting them after his own will; so
on the other side Tankerfield answered him mightily by the
Scriptures, not wrested after the mind of any man, but being
interpreted after the will of the Lord Jesus, &c. So that as he
would not allow such allegations as Tankerfield brought out of the
Scriptures without the opinions of the doctors; so again
Tankerfield would not credit his doctrine to be true, except he
could confirm it by the Scriptures. In the end Tankerfield prayed
him that he would not trouble him in such matters, for his
conscience was established, &c. And so he departed from him,
wishing him well, and protesting that he meant him no more hurt
than his own soul.

"Item, when the hour drew on apace that he should suffer, he
desired the wine-drawer that he might have a pint of Malmsey and a
loaf, that he might eat and drink that in remembrance of Christ's
death and passion, because he could not have it ministered unto
him by others in such manner as Christ commanded; and then he
kneeled down, making his confession unto the Lord with all which
were in the chamber with him. And after that he had prayed
earnestly unto the Lord, and had read the institution of the holy
supper by the Lord Jesus out of the evangelists, and out of St.
Paul, he said, 'O Lord, thou knowest it, I do not this to derogate
authority from any man, or in contempt of those which are thy
ministers, but only because I cannot have it ministered according
to thy word,' &c. And when he had spoken these and such-like
words, he received it with giving of thanks.

"Item, when some of his friends willed him to eat some meat, he
said he would not eat that which should do others good that had
more need, and that had longer time to live than he.

"Item, he prayed his host to let him have a good fire in the
chamber: he had so, and then he, sitting on a form before the
fire, put off his shoes and hose, and stretched out his leg to the
flame; and when it had touched his foot, he quickly withdrew his
leg, showing how the flesh did persuade him one way, and the
spirit another way. The flesh said, 'O thou fool, wilt thou burn
and needest not?' The spirit said, 'Be not afraid, for this is
nothing, in respect of fire eternal.' The flesh said, 'Do not
leave the company of thy friends and acquaintance which love thee,
and will let thee lack nothing.' The spirit said, 'The company of
Jesus Christ and his glorious presence doth exceed all fleshly
fiends.' The flesh said, 'Do not shorten thy time, for thou mayest
live, if thou wilt, much longer.' The spirit said, 'This life is
nothing unto the life in heaven, which lasteth for ever,' &c. And
all this time the sheriffs were at a certain gentleman's house at
dinner, not far from the town, whither also resorted knights and
many gentlemen out of the country, because his son was married
that day; and until they returned from dinner the prisoner was
left with his host to be kept and looked unto. And George
Tankerfield all that time was kindly and lovingly entreated of his
host; and, considering that his time was short, his saying was,
that although the day was never so long, yet at the last it
ringeth to even-song.

"Item, about two of the clock, when the sheriffs were returned
from dinner, they brought George Tankerfield out of his inn unto
the place where he should suffer, which is called Romeland, being
a green place nigh unto the west end of the abbey church: unto the
which when he was come, he kneeled down by the stake that was set
up for him, and after he had ended his prayers he arose, and with
a joyful faith he said, that although he had a sharp dinner, yet
he hoped to have a joyful supper in heaven.

"Item, while the faggots were set about him, there came a priest
unto him, and persuaded him to believe on the sacrament of the
altar, and he should be saved. But George Tankerfield cried out
vehemently, and said, 'I defy the whore of Babylon; I defy the
whore of Babylon: fie on that abominable idol. Good people, do not
believe him; good people, do not believe him.' And then the mayor
of the town commanded to set fire to the heretic, and said, if he
had but one load of faggots in the whole world, he would give them
to burn him. There was a certain knight by, who went unto
Tankerfield, and took him by the hand, and said, 'Good brother, be
strong in Christ:' this he spake softly; and Tankerfield said, 'O
sir, I thank you, I am so; I thank God.' Then fire was set unto
him, and he desired the sheriff and all the people that they would
pray for him; the most part did so. And so, embracing the fire, he
hathed himself in it, and, calling on the name of the Lord Jesus,
he was quickly out of pain," &c.

After the martyrdom was ended, and that he was fallen asleep in
the Lord, there were some superstitious old women who did
blasphemously say, that the devil was so strong with him and all
such heretics as he was, that they could not feel any pain almost,
nor yet be sorry for their sins.

$

307. ROBERT SMITH

Robert Smith was brought unto Newgate the fifth of November, in
the first and second year of the king and queen, by John Matthew,
yeoman of the guard, of the queen's side, by the commandment of
the council. This Smith first gave himself unto service in the
house of Sir Thomas Smith, knight, being then provost of Eton:
from thence he was preferred to Windsor, having there in the
college a clerkship of ten pound a year. Of stature he was tall
and slender, active about many things, but chiefly delighting in
the art of painting, which, many times, rather for his mind's sake
than for any living or lucre, he did practise and exercise. In
religion he was fervent, after he had once tasted the truth;
wherein he was much confirmed by the preachings and readings of
one Master Turner of Windsor, and others. Whereupon at the coming
of Queen Mary he was deprived of his clerkship by her visitors,
and not long after he was apprehended, and brought to examination
before Bonner, as here followeth, written and testified with his
own hand.

The first examination of Robert Smith before Bishop Bonner, &c.

"About nine o'clock in the morning, I was among the rest of my
brethren brought to the bishop's house; and I, first of all, was
brought before him into his chamber, to whom the bishop said as
followeth, after he had asked my name."

Bonner.--"How long is it ago since the time that ye were confessed
to any priest?"

Smith.--"Never since I had years of discretion. For I never saw it
needful, neither commanded of God, to come to show my faults to
any of that sinful number, whom ye call priests."

Bonner.--"Thou showest thyself, even at the first chop, to be a
rank heretic, which, being weary of painting, art entered into
divinity, and so fallen, through thy departing from thy vocation,
into heresy."

Smith.--"Although I have understanding in the said occupation,
yet, I praise God, I have had little need all my life hitherto to
live by the same, but have lived without the same in mine own
house as honestly in my vocation, as ye have lived in yours, and
yet used the same better than ever you used the pulpit."

Bonner.--"How long is it ago since ye received the sacrament of
the altar, and what is your opinion in the same?"

Smith.--"I never received the same since I had years of
discretion, nor ever will, by God's grace; neither do esteem the
same in any point, because it hath not God's ordinance, neither in
name, nor in other usage, but rather is set up and erected to mock
God withal."

Bonner.--"Do ye not believe that it is the very body of Christ
that was born of the Virgin Mary, naturally, substantially, and
really, after the words of consecration?"

Smith.--"I showed you before, it was none of God's ordinances, as
ye use it; then much less to be God, or any part of his substance,
but only bread and wine erected to the use aforesaid: yet,
nevertheless, if ye can approve it to be the body that ye spake of
by the word, I will believe it; if not, I will, as I do, account
it a detestable idol; not God, but contrary to God and his truth."

"Then, after many raging words and vain objections, Bonner said
there was no remedy but I must be burned."

Smith.--"Ye shall do no more unto me, than ye have done to better
men than either of us both. But think not thereby to quench the
Spirit of God, neither thereby to make your matter good; for your
sore is too well seen to be healed so privily with blood. For even
the very children have all your deeds in derision; so that
although ye patch up one place with authority, yet shall it break
out in forty to your shame."

"Then, after much ado, and many railing sentences, he said,
throwing away the paper of mine examination, 'Well, even now, by
my troth, even in good earnest, if thou wilt go and be shriven, I
will tear this paper in pieces.' To which I answered, It would be
too much to his shame to show it to men of discretion.

"After which answer I was carried down to the garden with my
jailer, and there remained until my brother Harwood was examined;
and then, being again brought up before the said bishop, he
demanded if I agreed with Harwood in his confession, upon these
articles following."

Bonner.--"What say you to the catholic church? Do ye not confess
there is one in earth?"

Smith.--"Yes verily, I believe that there is one catholic church,
or faithful congregation, which, as the apostle saith, is builded
upon the prophets and apostles, Christ Jesus being the head
corner-stone; which church, in all her words and works,
maintaineth the word, and bringeth the same for her authority; and
without, it doth nothing, nor ought to do; of which I am assured I
am by grace made a member."

Bonner.--"Ye shall understand, that I am bound, when my brother
offendeth, and will not be reconciled, to bring him before the
congregation. Now if your church be the same, where may a man find
it, to bring his brother before the same?"

Smith.--"It is written in the Acts of the Apostles, that when the
tyranny of the bishops was so great against the church in Jewry,
they were fain to congregate in houses and privy places, as they
now do; and yet were they nevertheless the church of God: and, 
seeing they had their matters redressed, being shut up in a
corner, may not we do the like now-a-days?"

Bonner.--"Yea, their church was known full well; for St. Paul
wrote to the Corinthians, to have the man punished and
excommunicated, that had committed evil with his father's wife;
whereby we may well perceive it was a known church, but yours is
not known."

Smith.--"Then could you not persecute it as ye do: but as ye say
the church of God at Corinth was manifest both to God and Paul;
even so is this church of God in England, which ye persecute, both
known to God, and also even to the very wicked, although they know
not, nor will know, their truth and conversation; yea, and your
sinful number have professed their verity, and maintained the same
a long season."

Bonner.--"Well, thou sayest that the church of God was only at
Corinth, when Paul wrote unto them; and so will I put in writing,
shall I?"

Smith.--"I do marvel greatly, my Lord, that ye are not ashamed to
lay snares for your brethren on this manner. This is now the third
snare you have laid for me: first, to make me confess that the
Church of England is not the church of Christ: secondly, to say it
is not known: thirdly, to say the church of God is not universal,
but particular. And this is not the office of a bishop: for if an
innocent had come in your way, you would have done your best, I
see, to have entangled him."

"Well, friend," quoth one of my Lord's chaplains, "you are no
innocent, as it appeareth."

Smith.--"By the grace of God I am that I am; and this grace in me,
I hope, is not in vain."

"Well," quoth my Lord, laughing, "tell me, how sayest thou of the
church?"

Smith.--"I told you whereupon the true church is builded, and I 
affirm in England to be the congregation of God, and also in omnem
terram, as it is written, Their sound is gone forth into all
lands; and that this is the afflicted and persecuted church, which
ye cease not to imprison, slay, and kill. And in Corinth was not
all the congregation of God, but a number of those holy and elect
people of God. For neither Paul nor Peter were present at Corinth
when they wrote, and yet were they of the church of God, as many
thousands more, which also communicate in that holy Spirit."

Bonner.--"What call ye catholic, and what call you church?"

Smith.--"Catholic is universal, and church is a congregation knit
together in unity."

"Then after much like vain talk, it was laid to my charge, that my
fellow and I spake all one thing: whereof I praised God, and was
sent again to. a garden, where after a while, as my brother
Harwood and I had been together, cometh one of my Lord's
chaplains, that much desired to commune with me, demanding first
if I were not a prisoner."

Smith.--"I am in this flesh a prisoner, and subject to my master
and yours; but I hope yet the Lord's free man through Christ
Jesus."

Doctor.--"I do much desire to talk with you, lovingly, because ye
are a man that I much lament," with many other sweet words.

"To which I answered, Sub melle latet venenum. And after much ado
about his god, I compelled him to say, that it must needs enter
into the belly, and so fall into the draught. To which the doctor
answered, 'What derogation was it to Christ, when the Jews spat in
his face?'"

Smith.--"If the Jews, being his enemies, did spit in his face, and
we, being his friends, throw him into the draught, which of us
have deserved the greatest damnation? Then, by your argument, he
that doth injury to Christ, shall have a most plenteous
salvation."

"Then started the doctor away, and would have his humanity
incomprehensible, making a comparison between our soul and the
body of Christ, bringing in to serve his turn, which way Christ
came in among his disciples, the doors being shut?"

Smith.--"Although it be said, that when he came the doors were
shut, yet have I as much to prove, that the doors opened at his
coming, as ye have to prove he came through the door: for that
mighty God that brought the disciples out of prisons, which yet,
when search came, were found shut, was able to let Christ in at
the door, although it were shut: and yet it maketh not for your
purpose; for they saw him, heard him, and felt him; and so can we
not say ye do, neither is he in more than in one place at once. At
which answer when he had made many scoffings, he departed away
from me, and we were carried unto my Lord's hall, where we were
baited of my Lord's band, almost all the day, until our keeper,
seeing their misorder, shut us up all in a fair chamber, while my
Lord went into his synagogue to condemn Master Denley and John
Newman. Then brought they up my Lord Mayor to hear our matter
above in the chamber, and I, first of all, was called into the
chamber, where my Lord intended to sup; where my Lord Mayor, being
set with the bishop and one of the sheriffs, wine was walking on
every side: I, standing before them as an outcast. Which made me
remember how Pilate and Herod were made friends, but no man was
sorry for Joseph's hurt. But, after my Lord had well drunk, my
articles were sent for and read, and he demanded whether I said
not as was written?"

Smith.--"That I have said, I have said; and what I have said, I do
mean utterly."

Bonner.--"Well, my Lord Mayor, your Lordship hath heard somewhat,
what a stout heretic this is, and that his articles have deserved
death: yet nevertheless, forasmuch as they report me to seek
blood, and call me 'Bloody Bonner,' whereas God knoweth, I never
sought any man's blood in all my life, I have stayed him from the
consistory this day, whither I might have brought him justly; and
yet here, before your Lordship, I desire him to turn, and I will
with all speed despatch him out of trouble; and this I profess
before your Lordship and all this audience."

Smith.--"Why, my Lord, do ye put on this fair visor before my Lord
Mayor, to make him believe that ye seek not my blood, to cloak
your murders through my stoutness, as ye call it? Have ye not had
my brother Tomkins before you, whose hand when you had burned most
cruelly, ye burnt also his body? And not only of him, but of a
great many of the members of Christ, men that feared God, and
lived virtuously, and also the queen's Majesty's most true
subjects, as their goods and bodies have made manifest? And seeing
in these saints ye have showed so little mercy, shall it seem to
my Lord and this audience, that ye show me more favour? No, no, my
Lord. But if ye mean as ye say, why then examine ye me of that I
am not bound to answer you unto?"

Bonner.--"Well, what sayest thou by the sacrament of the altar? Is
it not the very body of Christ, flesh, blood, and bone, as it was
born of the Virgin?"

Smith.--"I have answered, that it is none of God's order, neither
any sacrament, but man's own vain invention;" and showed him the
Lord's institution.

"But when he was so earnest before the audience, declaring that we
knew nothing, bringing out his Hoc est corpus meum, to lay in my
dish, I proved before the audience, that it was a dead god,
declaring the distinction appointed between the two creatures of
bread and wine, and that a body without blood hath no life; at
which Harpsfield found himself much offended, and took the tale
out of my Lord's mouth, saying, 'I will approve by the Scriptures,
that ye blaspheme God in so saying: for it is given in two parts,
because there are two things showed, that is to say, his body and
his passion, as saith St. Paul: and therefore is the bread his
body, and the wine the representation of his death and blood-
shedding.'"

Smith.--"Ye falsify the word, and rack it to serve your purpose.
For the wine was not only the showing of his passion, but the
bread also: for our Saviour saith, So oft as ye do this, do it in
remembrance of me. And St. Paul saith, So oft as ye eat of this
bread, and drink of this cup, ye shall show the Lord's death till
he come. And here is as much reverence given to the one, as to the
other. Wherefore if the bread be his body, the cup must be his
blood, and as well ye make his body in the cup, as his blood in
the bread."

"Then up rose my Lord, and went to the table, where my Lord Mayor
desired me to save my soul. To whom I answered, I hope it was
saved through Christ Jesus; desiring him to have pity on his own
soul, and remember whose sword he carried. At this I was carried
into the garden, and there abode until the rest of my friends were
examined; and so were we sent away with many foul farewells to
Newgate again, my Lord Bishop giving the keeper a charge to lay me
in limbo."

Another examination of Robert Smith before the said bishop, &c.

"Upon Saturday at eight of the clock, I was brought to his chamber
again, and there by him examined, as followeth:--"

Bonner.--"Thou, Robert Smith, &c., sayest that there is no
catholic church here on earth."

Smith.--"Ye have heard me both speak the contrary, and ye have
written as a witness of the same."

Bonner.--"Yea, but I must ask thee this question: how sayest
thou?"

Smith.--"Must ye of necessity begin with a lie? it maketh manifest
that ye determine to end with the same: but there shall no liars
enter into the kingdom of God. Nevertheless, if ye will be
answered, ask mine articles that were written yesterday, and they
shall tell you that I have confessed a church of God, as well in
earth as in heaven; and yet all one church, and one man's members,
even Christ Jesus."

Bonner.--"Well, what sayest thou to auricular confession? is it
not necessary to be used in Christ's church, and wilt thou not be
shriven of the priest?"

Smith.--"It is not needful to be used in Christ's church, as I
answered yesterday: but if it be needful for your church, it is to
pick men's purses. And such pick-purse matters is all the whole
rabble of your ceremonies; for all is but money matters that ye
maintain."

Bonner.--"Why, how art thou able to prove that confession is a
pick-purse matter? Art thou not ashamed so to say?"

Smith.--"I speak by experience; for I have both heard and seen the
fruits of the same. For, first, it hath been, we see, a bewrayer
of king's secrets, and the secrets of other men's consciences;
who, being delivered, and glad to be discharged of their sins,
have given to priests great sums of money to absolve them, and
sing masses for their souls' health."

"And, for ensample, I began to bring in a pageant, that by report
was played at St. Thomas of Acres, and where I was some time a
child waiting on a gentleman of Norfolk, who being bound in
conscience, through the persuasion of the priest, gave away a
great sum of his goods, and forgave unto Master Gresham a great
sum of money, and to another as much. The priest had for his part
a sum, and the house had an annuity to keep him; the which thing
when his brother heard, he came down to London, and after
declaration made to the council, how, by the subtlety of the 
priest he had robbed his wife and children, recovered a great part
again, to the value of two or three hundred pounds, of Master
Gresham and his other friend; but what he gave to the house, could
not be recovered. This tale began I to tell. But when my Lord saw
it savoured not to his purpose, he began to revile me, and said,
'By the mass, if the queen's Majesty were of his mind, I should
not come to talk before any man, but should be put into a sack,
and a dog tied unto the same, and so should be thrown into the
water.'

"To which I answered again, saying, 'I know you speak by practice,
as much as by speculation: for both you and your predecessors have
sought all means possible to kill Christ secretly; record of
Master Hun, whom your predecessor caused to be thrust in at the
nose with hot burning needles, and then to be hanged, and said the
same Hun to have hanged himself: and also a good brother of yours,
a bishop of your profession, having in his prison an innocent man,
whom because he saw he was not able by the Scriptures to overcome,
he made him privily to be snarled, and his flesh to be torn and
plucked away with a pair of pincers, and, bringing him before the
people, said the rats had eaten him. Thus, according to your oath
is all your dealing, and hath been; and as you, taking upon you
the office, do not without oaths open your mouth, no more do you
without murder maintain your traditions."

Bonner.--"Ah! ye are a generation of liars; there is not one true 
word that cometh out of your mouths."

Smith.--"Yes, my Lord, I have said that Jesus Christ is dead for
my sins, and risen for my justification; and this is no lie." Then
made he his man to put in my tale of the gentleman of Norfolk, and
would have had me recite it again: which when I would not do, he
made his man to put in such sums as he imagined. At the end of
this cometh in Master Mordant, knight, and sat down to hear my
examination. Then said my Lord, "How sayest thou, Smith, to the
seven sacraments? Believest thou not that they be God's order,
that is to say, the sacrament of," &c.

Smith.--"I believe that in God's church are but two sacraments,
that is to say, the sacrament of regeneration, and the sacrament
of the Lord's supper: and as for the sacrament of the altar, and
all your sacraments, they may well serve your church; but God's
church hath nothing to do with them, neither have I any thing to
do to answer them, nor you to examine me of them."

Bonner.--"Why, is God's order changed in baptism? In what point do
we dissent from the word of God?"

Smith.--"First, in hallowing your water; in conjuring of the same;
in baptizing children with anointing and spitting in their mouths,
mingled with salt, and with many other lewd ceremonies, of which
not one point is able to be proved in God's order."

Bonner.--"By the mass, this is the most unshamefaced heretic that
ever I heard speak."

Smith.--"Well sworn, my Lord; ye keep a good watch."

Bonner.--"Well, Master Comptroller, ye catch me at my words: but I
will watch thee as well, I warrant thee."

"By my troth, my Lord," quoth Master Mordant, "I never heard the
like in all my life. But I pray you, my Lord, mark well his answer
for baptism. He disalloweth therein holy ointment, salt, and such
other laudable ceremonies, which no Christian man will deny."

Smith.--"That is a shameful blasphemy against Christ, so to use
any mingle-mangle in baptizing young infants."

Bonner.--"I believe (I tell thee) that if they die before they be
baptized, they be damned."

Smith.--"Ye shall never be saved by that belief. But I pray you,
my Lord, show me, are we saved by water, or by Christ?"

Bonner.--"By both."

Smith.--"Then the water died for our sins; and so must ye say,
that the water hath life; and it being our servant, and created
for us, is our Saviour. This, my Lord, is a good doctrine, is it
not?"

Bonner.--"Why, how understandest thou the Scriptures? Except a man
be born of water and of the Spirit, he cannot enter into the
kingdom of God. And again, Suffer, saith our Saviour, these
children to come unto me: and if thou wilt not suffer them to be
baptized after the laudable order, thou lettest them to come unto
Christ."

Smith.--"Whereas ye allege St. John, Except a man, &c., and will
thereby prove the water to save, and so the deed or work to save
and put away sins, I will send you to St. Paul, which asketh of
the Galatians, Whether they received the Spirit by the deeds of
the law, or by the preaching of faith? And there concludeth, that
the Holy Ghost accompanieth the preaching of faith, and with the
word of faith entereth into the heart. So now, if baptism preach
to me the washing in Christ's blood, so doth the Holy Ghost
accompany it, and it is unto me as a preacher, and not a Saviour.
And whereas ye say, I let the children to come unto Christ, it is
manifest by our Saviour's words, that ye let them to come, that
will not suffer them to come to him without the necessity of
water. For he saith, Suffer them to come unto me, and not unto
water; and therefore if ye condemn them, ye condemn both the
merits and words of Christ. For our Saviour saith, Except ye turn
and become as children, ye cannot enter into the kingdom of God.
And so brought I out many other ensamples, to make manifest, that
Christ hath cleansed original sin, bringing in ensamples out of
Scriptures for the same."

Bonner.--"Then thou makest the water of none effect: and then put
away water."

Smith.--"It is not," saith St. Peter, "the washing-away of the
filth of the flesh, but in that a good conscience consenteth unto
God. And to prove that water only bringeth not the Holy Ghost, it
is written in Acts viii., that Simon received water, but would
have received the Holy Ghost for money. Also that the Holy Ghost
hath come before baptism, it is written that John had the Holy
Ghost in his mother's womb. Cornelius, Paul, and the queen of
Candace's servant, with many others, received the Holy Ghost
before baptism. Yea, and although your generation have set at
nought the word of God, and like swine turned his words upside
down, yet must his church keep the same in that order which he
left them, which his church dare not break; and, to judge children
damned that be not baptized, it is wicked."

Mordant.--"By our Lady, sir, but I believe that if my child die
without water, he is damned."

Bonner.--"Yea, and so do I, and all catholic men, good Master
Mordant."

Smith.--"Well, my Lord, such catholic, such salvation."

Bonner.--"Well, sir, what say you to the sacrament of orders?"

Smith.--"Ye may call it the sacrament of misorders: for all orders
are appointed of God. But as for your shaving, anointing,
greasing, polling, and rounding, there are no such things
appointed in God's book, and therefore I have nothing to do to
believe your orders. And as for you, my Lord, if ye had grace and
intelligence, ye would not so disfigure yourself as ye do."

Bonner.--"Sayest thou so? Now, by my troth, I will go shave
myself, to anger thee withal:" and so sent for his barber, who
immediately came. And before my face at the door of the next
chamber he shaved himself, desiring me before he went to answer to
these articles.

Bonner.--"What say you to holy bread and holy water, to the
sacrament of anointing, and to all the rest of such ceremonies of
the church?"

Smith.--"I say, they be baubles for fools to play withal, and not
for the children of God to exercise themselves in; and therefore
they may go among the refuse." Then went away Master Mordant, and
my Lord went to shaving, leaving there certain doctors, as he
called them, to assay what they could do, of whom I was baited for
half an hour: of whom I also asked this question, "Where were all
you, in the days of King Edward, that ye spake not that which ye
speak now?"

Doctor.--"We were in England."

Smith.--"Yea, but then ye had the faces of men, but now ye have
put on lions' faces again, as saith St. John. Ye show yourselves
now as full of malice as ye may be; for ye have for every time a
visor; yea, and if another King Edward should arise, ye would then
say, 'Down with the pope, for he is antichrist, and so are all his
angels.'"

"Then was I all-to reviled, and so sent away, and brought in again
to come before these men; and one of them that baited me before,
asked me if I disallowed confession? To whom I answered, 'Look in
mine articles, and they shall show you what I allow.'"

Doctor.--"Your articles confess, that you allow not auricular
confession."

Smith.--"I allow it not, because the Word alloweth it not, nor
commandeth it."

Doctor.--"Why, it is written, Thou shalt not hide thy sins and
offences."

Smith.--"No more do I, when I confess them to Almighty God."

Doctor.--"Why, ye cannot say that ye can hide them from God; and
therefore you must understand the words are spoken to be uttered
to them that do not know them."

Smith.--"Ye have made a good answer: then must the priest confess
himself to me, as I to him; for I know his faults and secrets no
more than he knoweth mine. But if ye confess you to the priest,
and not unto God, ye shall have the reward that Judas had: for he
confessed himself to the priest, and yet went and hanged himself
by and by; and so, as many as do not acknowledge their faults to
God, are said to hide them."

Doctor.--"What did they that came to John to be baptized?"

Smith.--"They came and confessed their sins unto Almighty God."

Doctor.--"And not unto John?"

Smith.--"If it were unto John, as ye are not able to prove, yet
was it to God, before John and the whole congregation."

Doctor.--"Why, John was alone in the wilderness."

Smith.--"Why, and yet the Scriptures say he had many disciples,
and that many Pharisees and Sadducees came to his baptism. Here
the Scriptures and you agree not. And if they confessed themselves
to John, as ye say, it was to all the congregation, as St. Paul
doth to Timothy, and to all that read his epistle, in opening to
all the hearers, that he was not worthy to be called an apostle,
because he had been a tyrant. But as for ear-confession, ye never
heard it allowed by the word; for the prophet David maketh his
confession unto God, and saith, I will confess my sins unto the
Lord. Daniel maketh his confession unto the Lord; Judith, Toby,
Jeremy, Manasseh, with all the forefathers, did even so. For the
Lord hath said, Call upon me in the time of trouble, and I will
deliver thee. Knock, ask, seek, with such-like; and this is the
word of God. Now bring somewhat of the word, to help yourself
withal." Then they raged, and called me dog, and said I was
damned.

Smith.--"Nay, ye are dogs, that because holy things are offered,
will slay your friends. For I may say with St. Paul, I have fought
with beasts in the likeness of men; for here I have been baited
these two days, of my Lord and his great bulls of Basan, and in
his hall beneath have I been baited of the rest of his band."

"With this came my Lord from shaving, and asked me how I liked
him?"

Smith.--"Forsooth, ye are even as wise as ye were before ye were
shaven."

Bonner.--"How standeth it, Master Doctors, have ye done any good?"

Doctor.--"No, by my troth, my Lord, we can do no good."

Smith.--"Then it is fulfilled which is written, How can an evil
tree bring forth good fruit?"

Bonner.--"Nay, naughty fellow; I set these gentlemen to bring thee
home to Christ."

Smith.--"Such gentlemen, such Christs; and as truly as they have
that name from Christ, so truly do they teach Christ."

Bonner.--"Well, wilt thou neither hear them, nor me?"

Smith.--"Yes, I am compelled to hear you; but ye cannot compel me
to follow you."

Bonner.--"Well, thou shalt be burnt at a stake in Smithfield, if
thou wilt not turn."

Smith.--"And ye shall burn in hell, if ye repent not. But, my
Lord, to put you out of doubt, because I am weary, I will strain
courtesy with you: I perceive you will not, with your doctors,
come unto me, and I am determined not to come unto you, by God's
grace; for I have hardened my face against you as hard as brass."

"Then, after many railing sentences, I was sent away. And thus
have I left the truth of mine answers in writing, gentle reader,
being compelled by my friends to do it; that ye may see how the
Lord hath, according to his promise, given me a mouth and wisdom
to answer in his cause, for which I am condemned, and my cause not
heard."

The last examination of Robert Smith, with his condemnation in the
consistory.

"The twelfth of July I was with my brethren brought into the
consistory, and mine articles read before my Lord Mayor and the
sheriffs, with all the assistants; to which I answered, as
followeth:"

Bonner.--"By my faith, my Lord Mayor, I have showed him as much
favour as any man living might do: but I perceive all is lost,
both in him and all his company."

"At this word, which he coupled with an oath, came I in, and
taking him with the manner, said, 'My Lord, it is written, Ye must
not swear.'"

Bonner.--" Ah, Master Comptroller, are ye come? Lo, my Lord Mayor,
this is Master Speaker," pointing to my brother Tankerfield, "and
this is Master Comptroller," pointing to me.

"And then, beginning to read my articles, he persevered till he
came at my tale of the gentleman of Norfolk, and then demanded of
my Lord Mayor, if he heard of the same before. To which he
answered, 'No.' To whom I answered: 'My Lord Mayor, will it please
you to hear me recite it, as I heard it and I told it, and then
shall you hear the truth.  For this tale that my Lord hath told,
is untrue."

Bonner.--"How say you, good Master Mordant, spake he not this
here, as it is written? were ye not by?"

Mordant.--"Yes, my Lord; that it is: I heard him say it."

Smith.--"How heard ye me say it, and were not present when I spake
it? Should such a man make a lie? It is manifestly proved that the
prophet saith: Even as the king saith, so saith the judge, that he
may do him a pleasure again."

"And so was brought out my jailer for trial thereof, who there
openly professed, that neither Master Mordant, nor the doctors
before mentioned, were present when I spake it. At which Master
Mordant, with blushing cheeks, said, he heard them read and heard
me affirm the same; which was also not true.

"Then proceeded my Lord, with the rest of mine articles, demanding
of me, if I said not as was written. To which I answered, 'No:'
and turning to my Lord Mayor, I said, 'I require you, my Lord
Mayor, in God's behalf, unto whom pertaineth your sword and
justice, that I may here, before your presence, answer to these
objections that are laid against me, and have the probation of the
same; and if any thing that I have said, or will say, be to be
proved (as my Lord saith) heresy, I shall not only with all my
heart forsake the same, and cleave to the truth, but also recant
wheresoever ye shall assign me, and all this audience shall be
witness to the same."

Mayor.--"Why, Smith, thou canst not deny, but this thou saidst."

Smith.--"Yes, my Lord, I deny that which he hath written, because
he hath both added to, and diminished from, the same: but what I
have spoken, I will never deny."

Mayor.--"Why, thou spakest against the blessed sacrament of the
altar."

Smith.--"I denied it to be any sacrament, and I do stand here to
make probation of the same; and if my Lord here, or any of his
doctors, be able to approve either the name or usage of the same,
I will recant mine error."

"Then spake my brother Tankerfield, and defended the probation of
those things, which they called heresy: to the which the bishop
answered, 'By my troth, Master Speaker, ye shall preach at a
stake.'"

Smith.--"Well sworn, my Lord, ye keep a good watch."

Bonner.--"Well, Master Comptroller, I am no saint."

Smith.--"No, my Lord, nor yet good bishop; for a bishop, saith St.
Paul, should be faultless, and a dedicate vessel unto God. And are
ye not ashamed to sit in judgment, and be a blasphemer, condemning
innocents?"

Bonner.--"Well, Master Comptroller, ye are faultless."

Smith.--"My Lord Mayor, I require you, in God's name, that I may
have justice. We be here to-day a great many of innocents that are
wrongfully accused of heresy. And I require you, if you will not
seem to be partial, let me have no more favour at your hands, than
the apostle had at the hands of Festus and Agrippa, which being
heathen and infidels, gave him leave not only to speak for
himself, but also heard the probation of his cause. This require I
at your hands, who, being a Christian judge, I hope will not deny
me that right, which the heathen have suffered: if ye do, then
shall all this audience, yea, and the heathen, speak shame of your
fact. For a city, saith our Saviour, that is builded on a hill,
cannot be hid: if they therefore have the truth, let it come to
light; for all that well do, come to the light, and they that do
evil hate the light."

"Then my Lord Mayor, hanging down his head, said nothing; but the
bishop told me, I should preach at a stake; and so the sheriff
cried, with the bishop, Away with me.

"Thus came I in before them four times, desiring justice, but
could have none: and at length my friends, requiring with one
voice the same, and could not have it, we had sentence; and then,
being carried out, were brought in again, and had it every man
severally given. But before the bishop gave me sentence, he told
me, in derision of my brother Tankerfield, a tale between a
gentleman and his cook. To which I answered, 'My Lord, ye fill the
people's ears with phantasies and foolish tales, and make a
laughing matter at blood; but, if ye were a true bishop, ye should
leave these railing sentences, and speak the words of God.'"

Bonner.--"Well, I have offered to that naughty fellow, Master
Speaker, your companion the cook, that my chancellor should here
instruct him, but he hath here with great disdain forsaken it. How
sayest thou, wilt thou have him instruct thee, and lead thee in
the right way?"

Smith.--"My Lord, if your chancellor shall do me any good, and
take any pains, as ye say, let him take mine articles in his
hands, that ye have objected against me, and either prove one of
them heresy, or any thing that you do to be good: and if be able
so to do, I stand here with all my heart to hear him; if not, I
have no need, I praise God, of his sermon: for I come to answer
for my life, and not to hear a sermon."

"Then began the sentence, In Dei nomine. To which I answered, that
he began in a wrong name, requiring of him, where he learned in
Scriptures to give sentence of death against any man for his
conscience' sake. To the which he made no answer, but went forward
to the end, and immediately cried, 'Away with him.' Then I turned
me to the mayor, and said, 'Is it not enough for you, my Lord
Mayor, and ye that are the sheriffs, that ye have left the
straight way of the Lord, but that ye must condemn Christ
causeless?'"

Bonner.--"Well, Master Comptroller, now ye cannot say but I have
offered you fair, to have instruction. And now I pray thee, call
me 'bloody bishop,' and say, I seek thy blood."

Smith.--"Well, my Lord, although neither I, nor any of this
congregation, do report the truth of your fact, yet shall these
stones cry it out, rather than it shall be hidden."

Bonner.--"Away with him! away with him!"

Woodrofe.--"Away with him! take him away!"

Smith.--"Well, good friends, ye have seen and heard the great
wrong that we have received this day, and ye are all records that
we have desired the probation of our cause by God's book, and it
hath not been granted; but we are condemned, and our cause not
heard. Nevertheless, my Lord Mayor, forasmuch as here ye have
exercised God's sword causeless, and will not hear the right of
the poor, I commit my cause to Almighty God, that shall judge all
men according unto right, before whom we shall both stand without
authority; and there will I stand in the right, and have true
judgment, to your great confusion, except ye repent, which the
Lord grant you to do, if it be his will."--And then was I, with
the rest of my brethren, carried away to Newgate.

"Thus, gentle reader, as near as I can, I have set out the truth
of my examination, and the verity of mine unjust condemnation for
the truth, requiring God that it may not be laid to the charge of
thee, O England! requiring your hearty prayers unto God for his
grace and spirit of boldness; who hope even shortly to set to my
seal, at Uxbridge, the eighth of August, by God's grace: pray that
it may be to his honour, my salvation, and your consolation, I
pray you.

"ROBERT SMITH."

Thus hast thou, good reader, not only to note, but also to follow,
in this man, a singular example of Christian fortitude, who so
manfully and valiantly did stand in the defence of his Master's
cause. And as thou seest him here boldly stand in examination
before the bishop and doctors, so was he no less comfortable also
in the prison among his fellows; which also is to be observed no
less in his other prison-fellows, who, being there together cast 
in an outward house within Newgate, had godly conference within
themselves, with daily praying and public reading, which they, to
their great comfort, used in that house together; amongst whom
this foresaid Smith was a chief doer: whose industry was always
solicitous, not only for them of his own company, but also his
diligence was careful for other prisoners, whom he ceased not to
dehort and dissuade from their old accustomed iniquity; and many
he converted unto his religion. Divers letters he wrote there in
prison to sundry his friends, partly in metre, and partly in
prose, And first in metre as followeth.
Illustration: Smith and his Companions in Newgate

"O ye that love the Lord, see that ye hate the thing that is
evil."
"The God that giveth life and light, and leadeth into rest,
That breaketh bonds and bringeth out the poor that are opprest,
And keepeth mercy for the meek, his treasure and his store:
Increase thy life in perfect love, both now and evermore.
That as thou hast begun to ground in faith and fervent love,
Thou may'st be made a mighty mount, that never may remove.
That thine ensample may be showed among all thine increase;
That they may live and learn the like, and pass their time in peace.
Thy salutations that were sent, I heartily retain;
And send thee seventy times as much, to thee and thine again.
And now because I know the gold is fined in the fire,
I send thee here a paper full, that thou dost most desire,
In hope thou wilt accept it well, although it be but small,
Because I have none other good, to make amends withal.
For all thy free and friendly facts, which thy good will hath wrought,
I send thee surely, for a shift, the thing that cost me nought.
Abstain from all ungodliness, in dread direct your days,
Possess not sin in any wise, beware of wicked ways.
Hold fast your faith unfeignedly, build as you have begun,
And arm yourself in perfect faith, to do as ye have done,
Lest that the wicked make a mock, that ye have taken in hand,
In leaving of the perfect rock, to build upon the sand.
Beware these filthy Pharisees; their building is in blood:
Eat not with them in any wise; their leaven is not good.
Their salt is all unsavoury; and under good intents
They maintain all their knavery, and murder innocents.
They seek to sit in Christ his seat, and put him out of place;
And make all means that may be made, his doings to deface.
They keep him down with bills and bats, that made the blind to see:
They make a god for mice and rats, and say the same is he.
They show like sheep, and sweat like wolves, their baits be all for blood:
They kill and slay the simple souls, and rob them of their good.
The dark illusions of the devil have dimmed so their eyes,
That they cannot abide the truth to stir in any wise.
And if ye keep the perfect path, (as I have hope you do,)
Ye shall be sure to have such shame, as they may put you to.
For all that lead a godly life, shall surely suffer loss;
And eke the world will seek their shame, and make them kiss the cross.
Ye shall be killed all, saith Christ, your sorrows shall not cease:
And yet, in your afflictions, I am your perfect peace.
For in the world ye shall have woe, because ye are unknown;
And for because ye hate the world, the world will love his own.
Be fervent therefore to the death, against all their decrees;
And God shall surely fight for thee against thine enemies.
Commit your cause unto the Lord: revenge not any evil,
And thou shalt see the wicked want, when thou shalt have thy will.
For all afflictions that may fall, that they can say or do,
They are not sure of the wealth, we shall attain unto.
For I have seen the sinners spread their branches like a bay,
And yet, ere one could turn his head, were withered clean away.
Beware that money make ye not in riches to arise
Against the goodness of the Lord, among the worldly wise.
For many mischiefs it hath made, that may not be exprest;
And many evils it hath begun, which may not be redrest.
For money maketh many a one, in riches to rebel;
And he that maketh gold a god, he hath a soul to sell.
It maketh kings to kill and slay, and waste their wits in war,
In leaving of the wolf at home, to hunt the fox afar.
And where they should see justice done, and set their realm in rest
By money they be made a mean to see the poor opprest.
It maketh lords obey the laws, that they do ill and naught;
It maketh bishops suck the blood, that God hath dearly bought;
And where they should be faithful friends, and fathers to their flock,
By money they do turn about, even like a weathercock.
The priest doth make a money mean, to have again his whores,
To put away his wedded wife, and children out of doors.
It holdeth back the husbandman, which may not be forborne,
And will not suffer him to sow, and cast abroad his corn.
In like case it doth let again, when that the seed they sow;
It choketh up the corn again, so that it cannot grow.
The husband he would have a wife with nobles new and old:
The wife would have the husband hanged, that she might have his gold.
It maketh murderers many a one, and beareth much with blood:
The child would see the parents slain, to seize upon their good.
And though it be a blessed thing, created in the kind,
It is a necessary e'il, annexed to the mind.
For whoso playeth with the pitch, his fingers are defiled;
And he that maketh gold a god, shall sorely be beguiled.
Be friendly to the fatherless, and all that are opprest:
Assist them always out of hand, and see them set at rest.
In all your doings and your deeds let mercy still remain;
For with the measure that ye mete, shall ye be mette again.
Be always lowly in your life, let love enjoy her own:
The highest trees are seldom sure, and soonest overthrown.
The lions lack and suffer sore, in hunger and in thirst;
And they that do oppress the poor, continue still accurst.
The bee is but a little beast in body or in sight,
And yet she bringeth more increase, than either crow or kite.
Therefore beware in any wise, keep well your watch alway:
Be sure of oil within your lamp, let not your light decay.
For death despiseth them that lack, and hateth them that have,
And treadeth down the rich and poor together in the grave.
Exhort your children to be chaste, rebuke them for their ill,
And let them not at any wise be wedded to their will.
Laugh not with them, but keep them low; show them no merry cheer,
Lest thou do weep with them also; but bring them up in fear,
And let your light and living shine, that ye be not suspect,
To have the same within yourself, for which they are correct.
Be meek and modest in a mean: let all your deeds be done,
That they which are without the law, may see how right ye run.
Keep well the member in your mouth, your tongue see that ye tame;
For out of little sparks of fire proceedeth out a flame.
E'en so by baptism ye are born, to live with Christ again.
Thus farewell, free and faithful friend: the Lord that is above
Increase in thee a perfect faith, and lead thee in his love.
And as I pray with perfect love, and pour out bitter tears
For you and all that are at large abroad among the briers:
E'en so I pray thee to prefer my person and my bands,
Unto the everlasting God that hath me in his hands.
That I may pass out of this pond, wherein I am opprest;
Enclosed in a clod of clay, that here can have no rest.
That as he hath begun in me his mercies many one,
I may attain to overtake my brethren that be gone.
That when the death shall do his worst where he shall point a place,
I may be able like a man to look him in the face.
For though he catch away my cloak, my body into dust,
Yet sure am I to have a soul, when death hath done his worst.
And though I leave a little dust dissolved out of blood,
I shall receive it safe again, when God shall see it good.
For my Redeemer, I am sure, doth live for evermore,
And sitteth high upon the heavens, for whom I hunger sore:
Even as the deer with deadly wounds escaped from the spoil,
Doth haste by all the means he may, to seek unto the soil.
Of whom I hope to have a crown, that always shall remain;
And eke enjoy a perfect peace, for all my woe and pain.
The God that giveth all increase, and seeketh still to save,
Abound in thee that perfect peace, which I do hope to have!
And I beseech the living God to hold thee in his hands;
And wish thee, e'en with all my heart, the blessing of my bands;
Which I esteem of higher price than pearl or precious stone,
And shall endure for evermore, when earthly things are gone.
For though the fire do consume our treasure and our store,
Yet shall the goodness of the Lord endure for evermore.
And where thou art a friend to him that is to me full dear,
That God of might make thee amends, when all men shall appear,
That hath showed mercy to the meek, and rid them out of pain;
And thus the Lord possess thy spirit, till we do meet again.
"If thou wilt have a recompence,
Abide still in obedience."

The exhortation of Robert Smith unto his children, commonly set
out in the name of Master Rogers.

"Give ear, my children, to my words, whom God hath dearly bought:
Lay up my law within your heart, and print it in your thought.
For I your father have foreseen the frail and filthy way,
Which flesh and blood would follow fain, even to their own decay.
For all and every living beast their crib do know full well;
But Adam's heirs, above the rest, are ready to rebel.
And all the creatures on the earth, full well can keep their way,
But man, above all other beasts, is apt to go astray.
For earth and ashes is his strength, his glory and his reign,
And unto ashes, at the length, shall he return again.
For flesh doth flourish like a flower, and grow up like a grass,
And is consumed in an hour, as it is brought to pass
In me the image of your years, your treasure and your trust,
Whom ye do see before your face, dissolved into dust.
For, as you see your father's flesh converted into clay,
Even so shall ye, my children dear, consume and wear away;
The sun and moon, and eke the stars, that serve the day and night,
The earth and every earthly thing, shall be consumed quite.
And all the worship that is wrought that have been heard or seen, 
Shall clean consume and come to nought, as it had never been.
Therefore, that ye may follow me, your father and your friend,
And enter into that same life, which never shall have end,
I leave you here a little book, for you to look upon,
That you may see your father's face, when I am dead and gone;
Who, for the hope of heavenly things, while he did here remain,
Gave over all his golden years, in prison and in pain.
Where I, among mine iron bands, enclosed in the dark,
But a few days before my death, did dedicate this work
To you mine heirs of earthly things which I have left behind,
That ye may read and understand, and keep it in your mind:
That as you have been heirs of that which once shall wear away,
Even so ye may possess the part which never shall decay,
In following of your father's foot, in truth and eke in love;
That ye may also be his heirs for evermore above.
And, in example to your youth, to whom I wish all good,
I preach you here a perfect faith, and seal it with my blood.
Have God always before your eyes in all your whole intents:
Commit not sin in any wise, keep his commandements.
Abhor that arrant whore of Rome, and all her blasphemies;
And drink not of her decretals, nor yet of her decrees.
Give honour to your mother dear, remember well her pain;
And recompense her in her age, in like with love again;
Be always aiding at her hand, and let her not decay:
Remember well your father's fall, that should have been her stay.
Give of your portion to the poor, as riches do arise;
And from the needy naked soul turn not away your eyes.
For he that will not hear the cry of such as are in need,
Shall cry himself, and not be heard when he would hope to speed.
If God have given you great increase, and blessed well your store,
Remember ye are put in trust, to minister the more.
Beware of foul and filthy lust; let whoredom have no place;
Keep clean your vessels in the Lord, that he may you embrace.
Ye are the temples of the Lord, for ye are dearly bought,
And they that do defile the same, shall surely come to nought.
Possess not pride in any case, build not your nests too high,
But have always before your face, that ye be born to die.
Defraud not him that hired is, your labours to sustain, 
But give him always out of hand, his penny for his pain.
And as ye would that other men against you should proceed,
Do ye the same again to them, when they do stand in need.
And part your portion with the poor, in money and in meat,
And feed the fainted feeble soul, with that which ye should eat.
That when your members lacketh meat and clothing to your back,
Ye may the better think on them, that now do live and lack.
Ask counsel also at the wise; give ear unto the end;
Refuse not you the sweet rebuke of him that is your friend.
Be thankful always to the Lord, with prayer and with praise;
Desire you him in all your deeds, for to direct your ways;
And sin not like that swinish sort, whose bellies, being fed,
Consume their years upon the earth from belly unto bed.
Seek first, I say, the living God; set him always before;
And then be sure that he will bless your basket and your store.
And thus if you direct your days according to this book,
Then shall they say, that see your ways, how like me you do look.
And when you have so perfectly, upon your fingers' ends,
Possessed all within your book, then give it to your friends.
And I beseech the living God, replenish you with grace,
That I may have you in the heavens, and see you face to face.
And though the sword have cut me off contrary to my kind,
That I could not enjoy your love according to my mind,
Yet do I hope, when that the heavens shall vanish like a scroll,
I shall receive your perfect shape, in body and in soul;
And that I may enjoy your love, and ye enjoy the land,
I do beseech the living God to hold you in his hand.
Farewell, my children, from the world, where ye must yet remain:
The Lord of hosts be your defence, till we do meet again.
Farewell, my love, and loving wife, my children and my friends:
I hope to God to have you all, when all things have their ends.
And if you do abide in God, as ye have now begun,
Your course I warrant will be short; ye have not far to run.
God grant you so to end your years as he shall think it best;
That ye may enter into heaven, where I do hope to rest."

Written at the request of a lady in her book.

"If you will walk the way that Christ hath you assigned,
Then learn this little verse, which I have left behind.
Be fervent in the truth, although it bear the blame;
And eke apply your youth, to stick unto the same;
That when the age is come, and death begins to call,
The truth maybe your staff to stay you up withal.
And though it bring rebuke, and cause you kiss the cross,
Yet is it a reward, to all that suffer loss:
For here we do lay out the things that be but vain,
But we are sure to reap the things that do remain.
For all that ye do lose is but a sinful slime,
And like unto a rose, that tarrieth but a time.
But if ye carry Christ, and walk the perfect way,
Ye shall possess the gold, that never shall decay;
And all your father's goods shall be your recompence,
If ye confess the word with double diligence,
Not only for to hear his pure and perfect word,
But also to embrace the fire, and eke the sword.
And if ye keep this path, and do not run a-crook,
Then shall ye meet the man that writ this in your book,
In that eternal joy that always shall remain.
Thus, farewell faithful friend, till we do meet again."

Legem pone.

"Teach me, O Lord, to walk thy ways, my living to amend,
And I shall keep it all my days, even to my life's end.
Give me a mind to understand, so shall I never start;
But I shall keep all thy precepts, even wholly with my heart.
Make me to go a perfect pace in that I have begun;
For all my love and my delight, is in thy ways to run.
Incline my heart unto thy ways; set thou thereon my thought;
And let me not consume my days, to covet that is naught.
O quicken me in all thy ways, the world for to despise;
And from all fond and foolish toys, turn thou away mine eyes.
O plant in me thy perfect word, which is to me so dear;
Lay up thy laws within my heart, to keep me still in fear;
And rid me of that great rebuke which I do fear full sore,
For all thy judgments and thy laws endure for evermore.
Behold, O Lord, in thy precepts, is all my whole delight:
O quicken me in all thy ways, that I may walk aright.

To his brother.

"As nature doth me bind, because thou art my blood,
According to my kind to give thee of my good,
That thou may'st have in mind how I have run my race,
Although thou bide behind but for a little space.
I give thee here a pearl, the price of all my good,
For which I leave my life, to buy it with my blood;
More worth than all the world, or aught that I can note,
Although it be yclad in such a simple coat.
For when I had obtained this pearl of such a price,
Then was I sure I gained the way for to be wise.
It taught me how to fight, my flesh for to despise,
To stick unto the light, and for to leave the lies:
In sending out my seed with bonds and bitter tears,
That I might reap with joy in everlasting years,
And have, for all my loss, my travail, and my pain,
A thousand times and more of better goods again.
And for because the good that hath been got and gained,
And that the Lord's elect hath evermore obtained,
Is closed in this book which I do give to thee,
Wherein I have my part, as thou thyself may'st see,
In which I hope thou hast a stock also in store,
And wilt not cease to fail till God hath made it more--
I will thee to beware; be sure thou keep it well:
For if thou do it lose, thy part shall be in hell.
And here I testify before the living God,
That I detest to do the things that are forebode.
And as, in judgment, is my body to be brent,
My heart is surely set therewith to be content.
And sith it is his will to put in me his power,
Upon his holy hill to fight against this whore,
Full well I am content, if he allow it so,
To stand with all my might the whore to overthrow.
Even with a willing mind, the death I will outface:
And as I am assured, the battle do embrace;
That they which hear the truth, how I have past the pike,
May set aside their youth, and learn to do the like.
And though it be my lot, to let her suck my blood,
Yet am I well assured, it shall do her no good:
For she is set to kill the things she thinks accurst,
And shall not have her fill of blood until she burst.
And when that thou shalt see, or hear of my decease,
Pray to the living God, that I may pass in peace.
And when I am at rest, and rid out of my pain,
Then will I do the like for thee to God again.
And to my woeful wife, and widow desolate,
Whom I do leave behind in such a simple state,
And compassed with tears, and mournings many one;
Be thou her staying staff, when I am dead and gone.
My mouth may not express the dolours of my mind,
Nor yet my heaviness to leave her here behind.
But as thou art my bone, my brother and my blood,
So let her have thy heart, if it may do her good.
I took her from the world, and made her like the cross;
But, if she hold her own, she shall not suffer loss:
For where she had before a man unto her make,
That by the force of fire was strangled at a stake,
Now shall she have a King to be her helping hand,
To whom pertain all things that are within the land.
And eke my daughter dear, whom I bequeath to thee,
To be brought up in fear, and learn the A B C:
That she may grow in grace, and ruled by the rod,
To learn and lead her life within the fear of God.
And always have in mind, thy brother being dead,
That thou art left behind a father in my stead.
And thou, my brother dear, and eke my mother's son,
Come forth out of all fear, and do as 1 have done;
And God shall be thy guide, and give thee such increase,
That in the flames of fire thou shalt have perfect peace,
Into eternal joy, and pass out of all pain:
Where we shall meet with mirth, and never part again.
"If thou wilt do my daughter good,
Be mindful of thy brother's blood."

"To all which love God unfeignedly, and intend to lead a godly
life according to his gospel, and to persevere in his truth unto
the end: grace and peace from God the Father, and from our Lord
Jesus Christ, Amen.

"Be not afraid, most dearly beloved in our Saviour Jesus Christ,
at these most perilous days, wherein, by the sufferance of God,
the prince of darkness is broken loose, and rageth in his members
against the elect of God with all cruelty, to set up again the
kingdom of antichrist: against whom, see that ye be strong in
faith to resist his most devilish doctrine with the pure gospel of
God, arming yourselves with patience, to abide whatsoever shall be
laid to your charge for the truth's sake; knowing that thereunto
ye be called, not only to believe in him, but also to suffer for
him. Oh! how happy are ye, that in the sight of God are counted
worthy to suffer for the testimony of Christ. Quiet therefore
yourselves, O my loving brethren, and rejoice in him for whom ye
suffer: for unto you do remain the unspeakable joys, which neither
the eye hath seen, nor the ear hath heard, neither the heart of
man is able to comprehend in any wise. Be not afraid of the bodily
death, for your names are written in the book of life. And the
prophets do record, that in the sight of the Lord, precious is the
death of his saints. Watch, therefore, and pray, that ye be not
prevented in the day of temptation. Now cometh the day of your
trial, wherein the waters rage, and the stormy winds blow. Now
shall it appear, whether ye have builded upon the fleeting sand,
or upon the unmovable rock Christ, which is the foundation of
apostles and prophets, whereon every house that is builded,
groweth into a holy temple of the Lord, by the mighty working of
the Holy Ghost. Now approacheth the day of your battle, wherein it
is required that ye show yourselves the valiant soldiers of Christ
Jesus, with the armour of God, that ye may be able to stand fast
against all the crafty assaults of the devil. Christ is your
Captain, and ye be his soldiers, whose cognizance is the cross, to
the which he willingly humbled himself even unto the death, and
thereby spoiled his enemies, and now triumpheth he over them in
the glory of his Father, making intercession for them that here do
remain to suffer the afflictions that are to be fulfilled in his
mystical body. It behoveth therefore every one that will be
counted his scholar, to take up his own cross, and follow him, as
ye have him for an ensample: and I assure you that he being on
your side, nothing shall be able to prevail against you. And that
he will be with you even to the world's end, ye have his promise
in Matt. xxviii. He will go forth with his host as a conqueror to
make a conquest. He is the man that sitteth on the white horse,
crowned with immortality, and ye, brethren, are his fellowship,
whereof he is the Head. He hath your heart in his hand, as a bow
bent after his godly will; he shall direct the same according to
the riches of his glory, into all spiritual and heavenly
cogitations. He is faithful, and will not suffer you to be further
assaulted, than he will give you strength to overcome, and in the
most danger he will make a way, that ye may be able to bear it.

"Shrink not therefore, dear hearts, when ye shall be called to
answer for the hope that is in you; for we have the Comforter,
even the Spirit of truth which was sent from the heavens to teach
us: he shall speak in us, he shall strengthen us: what is he,
then, that shall be able to confound us? nay, what tyrant is he
that now boasteth himself of his strength to do mischief, whom the
Lord shall not, with the same Spirit, by the mouth of his
servants, strike down to hell-fire? Yea, suddenly will the Lord
bring down the glory of the proud Philistines, by the hands of his
servant David. Their strength is in the spear and shield, but our
help is in the name of the Lord, which made both heaven and earth.
He is our buckler and wall, a strong tower of defence. He is our
God, and we are his people. He shall bring the counsels of the
ungodly to nought. He shall take them in their own net: he shall
destroy them in their own inventions. The right hand of the Lord
shall work this wonder. His power is known among the children of
men. Their fathers have felt it, and are confounded. In like
manner shall they know that there is no counsel against the Lord,
when their secrets are opened to the whole world, and are found to
be against the living God. Work they never so craftily, build they
never so strongly; yet down shall their rabble fall, and the
builders themselves shall then be scattered upon the face of the
earth, as accursed of God. The just shall see this, and be glad,
and praise the name of the Lord, that so marvellously hath dealt
with his servants, as to bring their enemies under their feet.
Then shall the fearful seed of Cain tremble and quake: then shall
the mocking Ishmaelites be cast out of door: then shall the proud
Nimrod see his labour lost: then shall the beast of Babylon be
trodden under foot: then shall the scribes and Pharisees for
madness fret and rage: then shall their painted wisdom be known,
for extreme folly: then shall the bloody dragon be void of his
prey: then shall the whore of Babylon receive double vengeance:
then shall they scratch their crowns for the fall of their
mistress harlot, whom they now serve for filthy lucre, when no man
will buy their wares any more: then shall the popish priesthood
cry weal away with care, even when the Lord shall help his
servants; which day is not far off, the day wherein the kingdom of
antichrist shall have an end, and never rise any more. In the mean
time, abide in certain and sure hope, cleaving unto the promises
of God, which in their own time shall be fulfilled.

"Acquit yourselves like men, against the enemies of God, in all
humbleness of mind; be strong in spirit to acknowledge one God,
one holy Saviour Jesus Christ, one only, everlasting, and
sufficient sacrifice for the remission of sins, even the precious
body of the Lord Jesus once offered for all and for ever; who now
sitteth on the right hand of God, and from thence shall he come to
judge both the quick and the dead at the last day; and until that
time occupieth that blessed body none other place to dwell in, to
be kept in, to be closed in, but only in the heavens, even in the
glorious majesty of God, personally abiding there in the flesh,
not coming down from thence till the last hour. And as he never
ceaseth to be man, so doth he never lose the similitude of man;
his body there hath his lineaments, he leaveth them not; so hath
that body there his highness, and shrinketh not; and his manly
shape he altereth not at any time. He is, in that he took of the
Virgin Mary, a natural man in all conditions except sin.

"And what he took of his blessed mother, by the working of the
Holy Ghost, he took it for ever, and will not exchange the same
for any other. He took the shape of a man with the substance of
his manhood, in one sacred womb. There were they coupled together
by the Holy Ghost, never to be divided asunder. He retaineth the
one with the other, inseparably. As he will not alter the
substance of his flesh into the substance of bread, no more will
he alter the shape of his body into the form of bread. There
cannot be a greater absurdity against the truth, than to think
that he would leave the shape that he took in the Virgin's womb,
being an accident unto his manhood, and join unto the same a
wafer-cake baken in an oven, or between a pair of irons. As he is
in heaven a very man, one only mediator between God and man, even
the man Christ Jesus, he it is that is the propitiation for our
sins. Be bold therefore to confess this most pure and apostolical
doctrine; and also that all favour, mercy, and forgiveness cometh
only by him. He only of God the Father was made for us all wisdom,
righteousness, sanctification, and redemption. All these are the
gifts of God the Father, freely given unto us by Christ Jesus, God
and man, through faith in his blood, and not by the merits of men;
gifts they are, I say, freely given unto us of favour, without our
desert, by believing; and not by deserving. To this do the law and
the prophets bear witness.

"This doctrine have all the blessed martyrs of Christ's church
witnessed with their blood to be true. To this truth have all the
consciences of all true believers subscribed ever since the
ascension of Christ. This witness is not of man, but of God. What
better quarrel can ye then have to give your lives for, than the
truth itself? That man that giveth his life for the truth, taketh
the readiest way to life. He that hath the pope's curse for the
truth, is sure of Christ's blessing. Well then, my brethren, what
shall now let, but that ye go forward as ye have begun? nay,
rather run with the runners, that ye may obtain the appointed
glory. Hold on the right way; look not back; have the eye of your
heart fixed upon God; and so run, that ye may get hold of it. Cast
away all your worldly pelf, and worldly respects, as the favour of
friends, the fear of men, sensual affection, respect of persons,
honour, praise, shame, rebuke, wealth, poverty, riches, lands,
possessions, carnal fathers and mothers, wife and children, with
the love of your own selves: and in respect of that heavenly
treasure ye look for, let all these be denied, and utterly refused
of you, so that in no condition they do abate your zeal, or quench
your love towards God. In this case make no account of them, but
rather repute them as vile, in comparison of everlasting life.
Away with them as thorns that choke the heavenly seed of the
gospel, where they be suffered to grow. They are burdens of the
flesh, which encumber the soul. Exchange them therefore for
advantage. Doth not he gain that findeth heavenly and immortal
treasure, for earthly and corruptible riches? Loseth that man any
thing, which of his carnal father and mother is forsaken, when
therefore he is received of God the Father to be his child and
heir in Christ? Heavenly for earthly, for mortal immortal, for
transitory things permanent, is great gains to a Christian
conscience?

"Therefore, as I began, I exhort you in the Lord, not to be
afraid. Shrink not, my brethren, mistrust not God, be of good
comfort, rejoice in the Lord, hold fast your faith, and continue
to the end. Deny the world, and take up your cross, and follow him
which is your loadsman, and is gone before. If you suffer with
him, yea, you shall reign with him. What way can you glorify the
name of your heavenly Father better, than by suffering death for
his Son's sake? What a spectacle shall it be to the world, to
behold so godly a fellowship as you servants of God, in so just a
quarrel as the gospel of Christ is, with so pure a conscience, so
strong a faith, and so lively a hope, to offer yourselves to
suffer most cruel torments of the hands of God's enemies, and so
to end your days in peace, to receive, in the resurrection of the
righteous, life everlasting?

"Be strong therefore in your battle: the Lord God is on your side,
and his truth is your cause; and against you be none, but the
enemies of the cross of Christ, as the serpent and his seed, the
dragon with his tail, the marked men of the beast, the offspring
of the Pharisees, the congregation malignant, the generation of
vipers, murderers, as their father the devil hath been from the
beginning. To conclude, such are they as the Lord God hath always
abhorred, and in all ages resisted and overthrown. God, from whom
nothing is hid, knoweth what they are. He that searcheth the
hearts of men, he hath found out them to be crafty, subtle, full
of poison, proud, disdainful, stiff-necked, devourers, raveners,
and barkers against the truth, filthy and shameless: and therefore
doth the Spirit of God, by the mouths of his holy prophets and
apostles, call them by the names of foxes, serpents, cockatrices,
lions, leopards, bulls, bears, wolves, dogs, swine, beasts;
teaching us thereby to understand what their natural inclination
is: to deceive, poison, and destroy, (as much as in them lieth,)
the faithful and elect of God. But the Lord with his right arm
shall defend his little flock against the whole rabblement of
these worldlings, which have conspired against him. He hath
numbered all the hairs of his children's heads, so that not one of
them shall perish without his fatherly will. He keepeth the
sparrows, much more will he preserve them whom he hath purchased
with the blood of the immaculate Lamb. He will keep them unto the
hour appointed, wherein the name of God shall be glorified in his
saints. In the mean time let them work their wills, let them envy,
let them malign, let them blaspheme: let them curse, ban, betray,
whip, scourge, hang, and burn: for by these means God will try his
elect as gold in the furnace; and by these fruits shall they also
bring themselves to be known what they be, for all their sheep's
skins. For as he that in suffering patiently for the gospel of
God, is thereby known to be of Christ, even so likewise is the
persecutor of him known to be a member of antichrist. Besides
this, their extreme cruelty shall be a mean the sooner to provoke
God to take pity upon his servants, and to destroy them that so
tyrannously entreat his people; as we may learn by the histories,
as well in the bondage of Israel under Pharaoh in Egypt, as also
in the miserable captivity of Judah in Babylon: where, when the
people of God were in most extreme thraldom, then did the Lord
stretch forth his mighty power to deliver his servants. Though God
for a time suffer them to be exalted in their own pride, yet shall
they not escape his vengeance. They are his rods, and when he hath
worn them to the stumps, then will he cast them into the fire:
this shall be their final reward. Our duty is, the mean while,
patiently to abide the will of God, which worketh all things for
the best.

"Thus dealeth he with us, partly for our trial, partly also for
our sins, which we most grievously have committed, to the great
slander of his gospel, whereby the name of God was evil spoken of
among his enemies: for the which he now punisheth us with his
fatherly corrections in this world, that we should not be damned
with the world. By this means seeketh he his sheep that were lost,
to bring them home to the fold again. By this way seeketh he to
reform us, that we may be like unto him after the image of his Son
Jesus Christ, in all holiness and righteousness before him.
Finally, this way useth his godly wisdom, to make us thereby to
know him, and ourselves in him, that aforetime had in a manner
forgotten him, praised be his name therefore. And as for these
Balaamites which now do molest us, commit them to the hands of
God; give him the vengeance, and he will reward them. Fall ye to
prayer, and let these belly-gods prate; for he is in heaven, and
sleepeth not, that keepeth Israel. He is in heaven that made the
seas calm, when the disciples were afraid. Let us now faithfully
call upon him, and he will hear us: let us cry unto the Lord, for
he is gracious and merciful. When we are in trouble, he is with
us: he will deliver us, and he will glorify us. If we come unto
him, we shall find him turned unto us. If we repent us of our
wickedness done against him, then shall he take away the plague
that he hath devised against us.

"Let us therefore earnestly repent, and bring forth the worthy
fruits of repentance. Let us study to be his: then shall we not
need to fear what these hypocrites do against us, which, with
their pretended holiness, deceive the hearts of the simple, and
abuse the authority of God in his princes, causing them (by their
procurement) to testify their ambitious prelacy, and to erect up
their idol again with the Romish mass. God, in whose hands are the
hearts of kings, open the heart of the queen's Highness to espy
them out what they be, and so to weed them out, that they no
longer be suffered to trouble the congregation of God, and to
poison the realm with pope-holy doctrine. God Almighty, for his
Son Jesus Christ's sake, deliver the queen's Highness, and this
her church and realm, from these proud prelates, which are as
profitable in the church of Christ as a polecat in the midst of a
warren of conies.

"To conclude, my brethren, I commit you to God, and to the power
of his word: which is able to establish you in all truth. His
Spirit be with you, and work alway that ye may be mindful of your
duties towards him, whose ye are, both body and soul; whom see
that ye love, serve, dread, and obey, above all worldly powers,
and for nothing under the heavens defile your conscience before
God. Dissemble not with his word: God will not be mocked; nay,
they that dissemble with him deceive themselves. Such shall the
Lord deny, and cast out at the last day: such, I say, as bear two
faces in one hood, such as play on both hands, such as deny the
known truth; such as obstinately rebel against him. All such, with
their partakers, shall the Lord destroy. God defend you from all
such, and make you perfect unto the end. Your sorrow shall be
turned unto joy."

Another letter sent to his wife.

"The God and Father eternal, which brought again from death our
Lord Jesus Christ, keep thee, dear wife, now and ever, amen, and
all thy parents and friends. I praise God for his mercy, I am in
the same state that ye left me in, rather better than worse;
looking daily for the living God, before whom I hunger full sore
to appear, and receive the glory, of which I trust thou art
willing to be a partaker. I give God most hearty thanks,
therefore, desiring thee, of all loves, to stand in that faith
which thou hast received, and let no man take away the seed that
Almighty God hath sown in thee, but lay hands of everlasting life,
which shall ever abide when both the earth and all earthly friends
shall perish, desiring them also to receive thankfully our
trouble, which is momentary and light, and, as St. Paul saith, not
worthy of the things which shall be showed on us; that we,
patiently carrying our cross, may attain to the place where our
Saviour Christ is gone before, to the which I beseech God of his
mercy bring us speedily. I have been much troubled about your
deliverance, fearing much the persuasions of worldlings, and have
found a friend, which will (I trust) find a mean for you, if you
be not already provided, desiring you in any case to abide such
order, as those my friends shall appoint in God. And bear well in
mind the words which I spoke at our departing, that as God hath
found us and also elected us worthy to suffer with him, we may
endeavour ourselves to follow uprightly in this our vocation,
desiring you to present my hearty commendations to all our
friends, and in especial to your parents, keeping your matter
close in any wise.

"Give most hearty thanks to my friend, which only for our cause is
come to Windsor. Continue in prayer. Do well. Be faultless in all
things. Beware of abominations. Keep you clean from sin. Pray for
me, as I do for you. I have sent you a piece of gold for a token,
and most entirely desire you to send me word if ye lack any thing.
The Lord Jesus preserve you and yours. Amen.

"From Newgate, the 15th of April.

"By your husband here and in heaven,

ROBERT SMITH."

This foresaid Robert Smith, the valiant and constant martyr of
Christ, thus replenished, as ye have heard, with the fortitude of
God's Spirit, was condemned at London by Bonner, there bishop, the
twelfth day of July, and suffered at Uxbridge the eighth day of
August; who, as he had been a comfortable instrument of God
before, to all them that were in prison with him, so now, also,
being at the stake, he did no less comfort the people there
standing about him, willing them to think well of his cause, and
not to doubt but that his body, dying in that quarrel, should rise 
again to life: "and," said he, "I doubt not but that God will show
you some token thereof." At length, being well-nigh half burnt,
and all black with fire, clustered together as in a lump like a
black coal, all men thinking him for dead, he suddenly rose
upright before the people, lifting up the stumps of his arms, and
clapping the same together, declaring a rejoicing heart unto them;
and so, bending down again, and hanging over the fire, slept in
the Lord, and ended this mortal life.

A sententious letter of Robert Smith, to Anne Smith his wife, full
of godly instruction.

"Seek first to love God, dear wife, with your whole heart, and
then shall it be easy to love your neighbour.

"Be friendly to all creatures, and especially to your own soul.

"Be always an enemy to the devil and the world, but especially to
your own flesh.

"In hearing of good things join the ears of your head and heart
together.

"Seek unity and quietness with all men, but specially with your
conscience; for he will not easily be entreated.

"Love all men, but especially your enemies.

"Hate the sins that are past, but especially those to come.

"Be as ready to further your enemy, as he is to hinder you, that
ye may be the child of God.

"Defile not that which Christ hath cleansed, lest his blood be
laid to your charge.

"Remember that God hath hedged in your tongue with the teeth and
lips, that it might speak under correction.

"Be ready at all times to look to your brother's eye, but
especially in your own eye: for he that warneth others of that he
himself is faulty in, doth give his neighbour the clear wine, and
keepeth the dregs for himself.

"Beware of riches and worldly honour: for without understanding,
prayer, and fasting, it is a snare, and also poverty, all which
are like to consuming fire, of which if a man take a little, it
will warm him, but if he take too much, it will consume him. For
it is hard for a man to carry fire in his bosom, and not to be
burnt.

"Show mercy unto the saints for Christ's sake, and Christ shall
reward you for the saints' sake. Among all other prisoners, visit
your own soul: for it is enclosed in a perilous prison.

"If you will love God, hate evil, and ye shall obtain the reward
of well-doing.

"Thus fare you well, good Anne. Have me heartily commended to all
that love the Lord unfeignedly. I beseech you have me in your
prayer while I am living, and I am assured the Lord will accept
it. Bring up my children and yours in the fear of God, and then
shall I not fail but receive you together in the everlasting
kingdom of God, which I go unto.

"Your husband,

ROBERT SMITH."

"If ye will meet with me again,
Forsake not Christ for any pain."

Another letter sent to his wife, Anne Smith.

"The grace of Almighty God be always with you, and comfort,
strengthen, and stablish you in all things, that what his blessed
will is, ye may follow faithfully, to his honour, my comfort, and
your own salvation, and the good ensample to our posterity.

"I have received your letter, and, I praise God, without any
danger: nevertheless, if God's marvellous goodness had not brought
it to my hands by Peter the keeper, there might have risen a great
trouble upon the same; for well ye know George is a wicked man,
utterly without all fear of God, and, if he had gotten it, the
council sure had seen it; but Peter, like an honest man, never
opened it. Wherefore I desire you from henceforth let your letters
be delivered at Chancery-lane-end, to my sister Tankerfield, that
she may deliver them safe into my hand. We are very straitly kept,
I praise God of his mercy: nevertheless Almighty God is always
with us. I have sent you that ye wrote for. The two nutmegs that
should have gone by Nicholas to our friends, I send now, and
desire them to accept them as a poor prisoner's gift, until God
give more largely. Thomas Iveson sendeth you a penny; I pray you
give him thanks for the same, and Dirick also. I have sent you, of
that little that I have, two pieces of Spanish money. The Lord
Jesus have you in his custody, and send you good speed. In any
case keep yourself close: I doubt much of your walkings. Have my
hearty commendations to your parents, and desire them with you to
have me in their prayers. Be fervent in prayer; pray, pray, pray,
that God would of his mercy put up his sword, and look on his
people. Tell my brother, with commendations, that the next comer
shall bring up the epistle and exhortation; I have written all
this fortnight for my Lady, yea, and almost done nothing else. I
would have sent him the articles of William Flower, and my talk
with him, if I could have delivered it from the prison. The Holy
Ghost keep you; I would ye could make a means, for your money, to
send a cheese to Peter, for I find much kindness at his hands. Ye
shall always hear of me at Tankerfield's house. All the
congregation salute you. Fare you most heartily well.

"I have not yet (tell my brother) spoken with the person. There
hath come so strait a commandment, that no man might come to us,
because Tooley cursed the pope at the gallows. They thought it to
be our counsel.

"Yours, and ever yours,

ROBERT SMITH."

Another letter sent to his wife.

"Grace, mercy, and peace from God the Father, and from the Lord
Jesus Christ, be with you, dear wife, now and ever, amen, and
prevent your ways through his Holy Spirit, that ye may in all your
words and works please God, and eschew evil, to his honour and
your salvation, that they which see your conversation may in all
things learn to do like, even to the utter shame and confusion of
the wicked and ungodly. Amen.

"I sent you by Master Alexander a purse with money. I have certain
tokens for you, sent by my prison-fellows to you, that is, from
Master Hawkes twelve pence, from Master Simson twelve pence, from
his wife four pence, from Master Wats five new groats, from Master
Ardeley twelve pence, from Master Bradford twelve pence, which men
be all gone to death, except Master Bradford; he abideth still.
There are also gone to death Nicholas Chamberlain, Thomas Osmond,
William Bamford. There are also condemned this Monday, Dirick
Carver, Thomas Iveson, John Launder; and William Vassay is
reprieved. Pray to God to have mercy upon his people, and bid my
brother, if he can conveniently, come down on Monday next; if he
cannot well do it, let him abide at home. Have me heartily
commended to your parents. I have sent each of them a token, a
bowed groat, and desire them for God's sake to help us with their
prayers. Have little Katherine in mind. Commend me unto all good
friends. Continue in prayer. Beware of vanity. Let not God be
dishonoured in your conversation, but, like a good matron, keep
your vessel in holiness. The peace of God rest with you for ever.
Amen.

"My brother Iveson sendeth to you a token, to your mother a token,
and to Katherine a token, three pence. John Launder sendeth you a
piece of Spanish money. Father Herault, a piece of six pence. W.
Andrews sendeth you a rase of ginger, and I send your mother one,
and a nutmeg. I send Katherine comfits, for a token, to eat. I
have sent you a key-clog for a token.

"Your husband,

ROBERT SMITH."

A letter sent to a friend.

"The eternal God keep you in his fear. I have hearty commendations
unto you and your husband, beseeching Almighty God to preserve you
in well-doing, and in perfect knowledge of Christ, that ye may be
found faultless in the day of the Lord. I have heard say, that my
friend is given over to vanity; it breaketh my heart, not only to
hear that he so doth, but also teacheth others, that it is
unhurtful to go to all the abominations, which now stand in the
idol's temples. Nevertheless, dear friend, be ye not moved to
follow sinners, for they have no inheritance with God and Christ:
but look that, by going into the idol temple, ye defile not the
temple of God; for light hath no fellowship with darkness. But
look what the Lord hath commanded, that do; for if not going to
church were without persecution, they would not learn you that
lesson. But all things that are sweet to the flesh, are allowed of
the fleshly. The Lord shall reward every man according to his
works, and he that leadeth into captivity, shall go into
captivity, and he that by the fleshly man is led in the flesh,
shall of the flesh reap corruption. The Lord Jesus give thee his
Holy Spirit. Amen.

"I have sent thee an epistle in metre, which is not to be laid up
in thy coffer, but in thy heart.

"Seek peace, and ensue it. Fear God; love God with all thy heart,
with all thy soul, and with all thy strength.

"Thy friend and all men's in Christ Jesus,

ROBERT SMITH.

"Scribbled in much haste from Newgate the twelfth of May."

Robert Smith to all faithful servants of Christ, exhorting them to
be strong under persecution.

"Content thyself with patience,
With Christ to bear the cross of pain,
Which can and will thee recompense,
A thousand-fold with joys again.
Let nothing cause thy heart to quail;
Launch out thy boat, hale up thy sail,
Put from the shore:
And be thou sure thou shalt attain,
Unto the port that shall remain
For evermore."

$

308. STEPHEN HARWOOD, THOMAS FUST, WILLIAM HALE, GEORGE
KING, THOMAS LEYES, JOHN WADE, AND WILLIAM ANDREW.

The burning of Stephen Harwood and Thomas Fust, martyred for the
testimony of the gospel.

 ABOUT this time died also bycruel fire these two martyrs of God;
that is to say, Stephen Harwood at Stratford, and Thomas Fust at
Ware; which both two, as they were about one time burned with the
forementioned Robert Smith and George Tankerfield, although in
sundry places, so were they also examined and openly condemned
together with them. Their process, because it was joined all in
one with the process of Robert Smith and others of the said
company above mentioned, I thought it superfluous again to repeat
the same; save that of Thomas Fust this is to be added, that
whereas he, in his last appearing the twelfth of July, was moved
by the bishop to revoke his opinion, thus he answered: "No," said
he,  "my Lord, for there is no truth cometh out of your mouth, but
all lies. Ye condemn men, and will not hear the truth. Where can
ye find any anointing or greasing in God's book? I speak nothing
but the truth, and I am certain that it is the truth that I
speak." This answer of him only I find noted by the registrar;
although how slenderly these registrars have dealt in uttering
such matters, (that is, in omitting those things which most worthy
were to be known,) by their doings it is easy to be seen. But to
be short, after their answers made, both he and Thomas Fust were,
for their faithful perseverance, condemned together by the bishop
in his accustomed pity, as heretics to be burned, and so (as
before ye have heard) finished they their martyrdom, the one at
Stratford, and the other at Ware, in the month of August and year
abovesaid.

The constant martyrdom of William Hale, burned at Barnet.

Of the same company of these ten above recorded, which were sent
up to Bishop Bonner by Sir Nicholas Hare and other commissioners,
in the company of George Tankerfield and Robert Smith, was also
William Hale of Thorp in the county of Essex, who likewise being
examined with the rest the twelfth of July, received with them
also the sentence of condemnation; giving this exhortation withal
to the lookers-on: "Ah, good people," said he, "beware of this
idolater, and this antichrist;" pointing unto the bishop of
London. And so was he delivered to the sheriffs as a heretic to be
burned, who sent him to Barnet, where, about the latter end of
August, he most constantly sealed up his faith with the consuming
of his body by cruel fire, yielding his soul unto the Lord Jesus,
his only and most sure Redeemer.

George King, Thomas Leyes, John Wade, and William Andrew, who all
sickened in prison, and were buried in the fields.

Ye heard before of ten sundry persons sent out of Newgate by
Master Hare and other commissioners, to be examined of Bonner,
bishop of London. Of whom six already have been executed in
several places, as hath been showed; whose names were Elizabeth
Warne, George Tankerfield, Robert Smith, Stephen Harwood, Thomas
Fust, and William Hale. Other three, to wit, George King, Thomas
Leyes, and John Wade, sickening in Lollard's Tower, were so weak
that they were removed into sundry houses within the city of
London, and there departed, and were cast out into the fields, and
there buried by night of the faithful brethren, when none in the
day durst do it. The last that remained of this foresaid company
was Joan Laysh or Layshford, the daughter-in-law to John Warne,
and Elizabeth Warne, martyrs: but because she was reprieved to a
longer day, her story and martyrdom we will defer till the month
of January the next year following.

The like catholic charity was also showed upon William Andrew of
Horsley, in the county of Essex, carpenter, who was brought to
Newgate the first day of April, A. D. 1555, by John Motham,
constable of Maldon in Essex. The first and principal promoter of
him was the Lord Riche, who sent him first to prison. Another
great doer against him also seemeth to be Sir Richard Southwell,
knight, by a letter written by him to Bonner, as by the copy
hereof appeareth.

"Pleaseth it your Lordship to understand, that the Lord Riche did,
about seven or eight weeks past, send up unto the council one
William Andrew of Thorp, within the county of Essex, an arrogant
heretic. Their pleasure was to command me to commit him unto
Newgate, where he remaineth, and, as I am informed, hath infected
a number in the prison with his heresy. Your Lordship shall do
very well, if it please you to convent him before you, and to take
order with him as his case doth require. I know the council meant
to have writ herein unto your Lordship, but, by occasion of other
business, the thing hath been omitted. Wherefore, knowing their
good pleasure, I did advise the keeper of Newgate to wait upon you
with these few lines. And so, referring the rest to your virtuous
consideration, I remain your good Lordship's to command, this
twelfth of June, 1555.

"RICHARD SOUTHWELL."

This William Andrew, being twice brought before Bonner to
examination, there manfully stood in the defence of his religion.
At length, through strait handling in the prison of Newgate, he
lost his life there, which else his adversaries would have taken
away by fire. And so, after the popish manner, he was cast out
into the field, and by night was privily buried by the hands of
good men and faithful brethren.

$

309. ROBERT SAMUEL.

Master Foster, justice, dwelling at Cobdock in the county of
Suffolk, and a little from Ipswich, being in continual hatred
against the truth and the professors of the same, did not only not
cease day nor night to study how to bring those in thrall and
captivity, that were honest and godly inclined to religion; but
also, whatsoever they were that once came in his claws, they
easily escaped not without clog of conscience, or else loss of
life, so greedy was he of blood. Among many whom he had troubled,
there was one Samuel, in King Edward's days a very godly and right
faithful preacher of God's word, who, for his valiant and constant
behaviour in his sermons, seemeth worthy of high admiration. He
was minister at Barfold in Suffolk,where he taught faithfully and
fruitfully that flock which the Lord had committed to his charge,
so Iong as the time would suffer him to do his duty.

At the last, being removed from the ministry, and put from his
benefice, (as many other good pastors were beside,) when he could
not avoid the raging violence of the time, yet would he not give
over his care that he had for his flock, but would teach them
privily and by stealth, when he could not openly be suffered so to
do; at what time order was taken by the queen, to be published by
the commissioners, that all priests which had married in King
Edward's days, putting their wives from them, should be compelled
to return again to their chastity and single life. This decree
would not Samuel stand unto, for that he knew it to be manifestly
wicked and abominable; but, determining with himself that God's
laws were not to be broken for man's traditions, he kept his wife
still at Ipswich, and gave his diligence in the mean time to the
instructing of others which were about him, as occasion served. At
last Master Foster having intelligence hereof, being a great doer
in those quarters, foreslacked no time nor diligence, but eftsoons
sendeth out his espials abroad, laying hard wait for Samuel, that
if he came home to his wife at any time, they might apprehend him,
and carry him to prison.

In conclusion, when such as should betray him espied him at home
with his wife, they, bringing word to the officer, came
immediately flocking about his house, and beset it with a great
company, and so took him in the night season, because they durst
not do it in the day time, for fear of trouble and tumult;
although good Samuel did nothing withstand them at all, but meekly
yielded himself into their clutches of his own accord. When they
had thus caught him, they put him into Ipswich jail, where he
passed his time meekly among his godly brethren, so long as he was
permitted to continue there. Howbeit not long after, being taken
from thence, he was carried, through the malice of the wicked
sort, to Norwich, where the said bishop, Dr. Hopton -- whether he,
or Dr. Dunnings, his chancellor -- full like unmerciful prelates,
exercised great cruelty against him, as indeed they were men, in
that time of persecution, as had not their matches for straitness
and cruel tormenting the bodies of the saints among all the rest
beside, and specially through the procuring of Dunnings. For
although the others were sharp enough in their generation; yet
could they be satisfied with imprisonment and death, and could go
no further. Neither did I ever hear of any besides these, which so
far exceeded all hounds of pity and compassion in tormenting their
poor brethren, as this bishop did; in such sort, that many of them
he perverted, and brought quite from the truth, and some from
their wits also.

The bishop therefore, or else his chancellor, thinking that he
might as easily prevail with Samuel, as he had done with the other
before, kept him in a very strait prison at his first coming,
where he was chained bolt-upright to a great post, in such sort,
that standing only on tiptoe he was fain to stay up the whole
poise or weight of his body thereby. And to make amends for the
cruelty or pain that he suffered, they added a far more grievous
torment, keeping him without meat and drink, whereby he was
unmercifully vexed through hunger and thirst; saving that he had
every day allowed two or three mouthfuls of bread, and three
spoonfuls of water, to the end rather that he might be reserved to
further torment, than that they would preserve his life. O worthy
constancy of the martyr! O pitiless hearts of papists, worthy to
be complained of, and to be accused before God and nature! O the
wonderful strength of Christ in his members! Whose stomach, though
it had been made of adamant-stone, would not have relented at the
intolerable vexations, and extreme pains above nature? &c.

At the last, when he was brought forth to be burned, which was but
a trifle in comparison of those pains that he had passed, certain
there were that heard him declare what strange things had happened
unto him during the time of his imprisonment; to wit, that after
he had been famished or pined with hunger two or three days
together, he then fell into a sleep, as it were one half in a
slumber, at which time one clad all in white seemed to stand
before him, who ministered comfort unto him by these words:
"Samuel, Samuel, be of good cheer, and take a good heart unto
thee; for after this day shalt thou never be either hungry or
thirsty." Which thing came even to pass accordingly; for speedily
after he was burned, and from that time till he should suffer, he
felt neither hunger nor thirst. And this declared he to the end,
as he said, that all men might behold the wonderful works of God.
Many more like matters concerning the great comfort he had of
Christ in his afflictions, he could utter, he said, besides this,
but that shamefacedness and modesty would not suffer him to utter
it. And yet if it had pleased God, I would he had been less modest
in that behalf, that the love and care that Christ hath of his,
might have the more appeared thereby unto us by such present
arguments, for the more plentiful comfort of the godly, though
there be sufficient testimonies of the same in the Holy Scriptures
already.

No less memorable it is, and worthy also to be noted, concerning
the three ladders which he told to divers he saw in his sleep, set
up toward heaven; of the which there was one somewhat longer than
the rest, but yet at length they became one, joining (as it were)
all three together. This was a forewarning revealed unto him,
declaring undoubtedly the martyrdom first of himself, and then the
death of two honest women, which were brought forth, and suffered
in the same town anon after.

As this godly martyr was going to the fire, there came a certain
maid to him, which took him about the neck and kissed him, who,
being marked by them that were present, was sought for the next
day after, to be had to prison and burned, as the very party
herself informed me: howbeit, as God of his goodness would have
it, she escaped their fiery hands, keeping herself secret in the
town a good while after. But as this maid, called Rose Nottingham,
was marvellously preserved by the providence of God; so there were
other two honest women did fall into the rage and fury of that
time. The one was a brewer's wife, the other was a shoemaker's
wife, but both together now espoused to a new Husband, Christ.

With these two was this maid aforesaid very familiar and well
acquainted, who, on a time giving counsel to the one of them, that
she should convey herself away while she had time and space,
seeing she could not away with the queen's unjust proceedings, had
this answer at her hands again: "I know well," saith she, "that it
is lawful enough to fly away; which remedy you may use, if you
list. But my case standeth otherwise. I am tied to a husband, and
have besides a sort of young children at home; and then I know not
how my husband, being a carnal man, will take my departure from
him; therefore I am minded, for the love of Christ and his truth,
to stand to the extremity of the matter."

And so the next day after Samuel suffered, these two godly wives,
the one called Anne Potten, the other called Joan Trunchfield, the
wife of Michael Trunchfield, shoemaker, of Ipswich, were
apprehended, and had both into prison together, who, as they were
both by sex and nature somewhat tender, so were they at first less
able to endure the straitness of the prison: and especially the
brewer's wife was cast into marvellous great agonies and troubles
of mind thereby. But Christ, beholding the weak infirmity of his
servant, did not fail to help her when she was in this necessity;
so at the length they both suffered after Samuel, in 1556,
February the nineteenth, as shall be, by the Lord's grace,
declared hereafter. And these, no doubt, were those two ladders,
which, being joined with the third, Samuel saw stretched up into
heaven. This blessed Samuel, the servant of Christ, suffered the
thirty-first of August, anno 1555.

The report goeth among some that were there present, and saw him
burn, that his body in burning did shine in the eyes of them that
stood by, as bright and white as new-tried silver, as I am
informed by some which were there and did behold the sight.

A letter or exhortation of Robert Samuel to the patient suffering
of afflictions for Christ's cause.

"A man knoweth not his time, but as the fish is taken with the
angle, and as the birds are caught with the snare, even so are men
caught and taken in the perilous time when it cometh upon them.
The time cometh; the day draweth near. Better it were to die (as
the preacher saith) than to live and see the miserable works which
are done under the sun; such sudden and strange mutation, such
woeful, heinous, and lamentable divisions so fast approach, and
none, or very few, thoroughly repent. Alas! for this sinful
nation, a people of great iniquity and seed of ungraciousness,
corrupting their ways. They have forsaken the Lord, they have
provoked the Holy One of Israel to anger, and are gone backward.
Who now liveth not in such security and rest, as though all
dangers were clean overpast? Who now blindeth and buffeteth not
Christ, with 'seest me?' and 'seest me not?' yea, who liveth not
now in such felicity, worldly pleasures and joys, wholly seeking
the world, providing and craftily shifting for the earthly clod
and all carnal appetites, as though sin were clean forgotten,
overthrown, and devoured? Like hoggish Gergesites, now are we more
afraid and ashamed of Christ our Messias, fearing the loss of our
filthy pigs, I mean our transitory goods, and disquieting of our
sinful and mortal bodies in this short, uncertain, and miserable
life, than of a legion of devils, seducing and driving us from
hearing, reading, and believing Christ, God's eternal Son, and his
holy word, the power to save our souls, unto vanities, lies, and
fables, and to this bewitching world.

"O perilous abundance of goods, too much saturity of meats,
wealth, and quietness, which destroyed, with so many souls, those
goodly cities, Sodom and Gomorrah! Jeroboam, so long as he was but
a poor man, not yet advanced to his dignity, lived in the laws of
God without reprehension; but, brought once to wealth and
prosperous state, he became a wicked and most shameful idolater.
And what made the covetous young man so loth to follow Christ,
when he was bidden to forsake but worldly wealth which he then
enjoyed? Woe be unto these false illusions of the world, baits of
perdition, hooks of the devil, which have so shamefully deceived
and seduced full many from the right path unto the Lord, into the
high-ways of confusion and perpetual perdition!

"We might now worthily, dear Christians, lament and bewail our
heavy state, miserable condition, and sorrowful chance; yea, I
say, we might well accuse ourselves, and with Job curse these our
troublous, wicked, and bloody last days of this world, were it not
that we both see and believe, and find in God's sacred book, that
a remnant God hath in all ages reserved, I mean the faithful, as
many as have been from the beginning of the world exercised,
whetted, and polished with divers afflictions, troubles, and
tossings, cast and dashed against all perils and dangers, as the
very dross and outcasts of the earth, and yet will in no wise halt
between God and Baal; for God verily abhorreth two men in one: he
cannot away with them that are between both, but casteth them away
as a filthy vomit. Christ will not part spoil with his mortal
enemy the devil; he will have all, or lose all: he will not permit
the devil to have the service of the body, and he to stand
contented with the heart and mind: but he will be glorified both
in your bodies and in your spirits, which are his, as St. Paul
saith. For he hath made, bought all, and dearly paid for all, as
St. Peter saith. With his own immaculate body hath he clean
discharged your bodies from sin, death, and hell, and with his
most precious blood paid your ransom and full price once for all
and for ever.

"Now what harm, I pray you, or what loss sustain you by this? Why
are you, O vain men, more afraid of Jesus your gentle Saviour, and
his gospel of salvation, than of a legion of cruel devils, going
about with false delusions utterly to destroy you, both bodies and
souls? Think you to be more sure than under your Captain, Christ?
Do you promise yourselves to be more quiet in Satan's service,
than in Christ's religion? Esteem you more these transitory and
pernicious pleasures, than God, and all his heavenly treasures? O
palpable darkness, horrible madness, and wilful blindness, without
comparison too much to be suffered any longer! We see and will not
see; we know and will not know; yea, we smart and will not feel,
and that our conscience well knoweth. O miserable and brainless
souls, which would, for foolish pleasures and slippery wealth,
lose the royal kingdom and permanent joys of God, with the
everlasting glory which he hath prepared for them that truly love
him, and renounce the world. The children of the world live in
pleasure and wealth; and the devil, who is their god and prince of
this world, keepeth their wealth which is proper unto them, and
letteth them enjoy it. But let us which be of Christ, seek and
inquire for heavenly things, which, by God's promise and mercy in
Christ, shall be peculiar unto us. Let, I say, the Cretians,
Epicures, and such other beastly Belials and carnal people, pass
for things that be pleasant for the body, and do appertain to this
transitory life: Yet shall they once, as the kingly prophet saith,
run about the city of God to and fro, howling like dogs, desiring
one scrap of the joys of God's elect; but all too late, as the
rich glutton did.

"Let us therefore pass for those things that do pertain to the
spirit, and be celestial. We must be here, saith Paul, not as
inhabiters, and home-dwellers, but as strangers: not as strangers
only, but, after the mind of Paul, as painful soldiers appointed
of our Governor to fight against the governor of the darkness of
this world, against spiritual craftiness in heavenly things. The
time is come; we must to it; the judgment must begin first at the
house of God. Began they not first with the green and sappy tree?
and what followed then on the dry branches? Jeremy speaking in the
person of God, saith; In the city wherein my name is invocated,
will I begin to punish: but as for you, (meaning the wicked,)
shall you be as innocents, and not once touched? For the dregs of
God's wrath, the bottom of all sorrows, are reserved unto them in
the end: but God's household shall drink the flower of the cup of
his mercy. And therefore let us say with Hezekiah, Play the men,
and shrink not. Let us comfort ourselves, for the Lord is with us
our helper, and fighteth for us. The Lord is, saith he, with you,
when you be with him; and when you seek him, he will be found of
you: and again, When you forsake him, he will forsake you.

"Wherefore we ought not to be dismayed, or discourage ourselves,
but rather to be of good comfort; not to be sad, but merry; not
sorrowful, but joyful, in that God of his goodness will vouchsafe
to take us as his beloved children, to subdue our sinful lusts,
our wretched flesh and blood, unto his glory, the promoting of his
holy word, and edifying of his church. What if the earthly house
of this our habitation (Paul meaning the body) be destroyed? We
know assuredly we shall have a building of God not made with
hands, but everlasting in heaven, with such joys as faith taketh
not, hope toucheth not, and charity apprehendeth not. They pass
all desires and wishes. Gotten they may be by Christ; esteemed
they cannot be: wherefore the more affliction and persecution the
word of God bringeth, the more felicity and greater joy abide in
heaven. But the worldly peace, idle ease, wealthy pleasure, and
this present and pleasant transitory life and felicity, which the
ungodly foolishly imagine to procure unto themselves by
persecuting and thrusting away the gospel, shall turn unto their
own trouble, and at last unto horrible destructions and mutations
of realms and countries; and, after this life, if they repent not,
unto their perpetual infelicity, perdition, and damnation. For
they had rather with Nabal, and his temporal pleasures, descend to
the devil, than with poor Christ, and his bodily troubles, ascend
unto the kingdom of God his Father. But an unwise man, saith the
psalmist, comprehendeth them not; neither doth the foolish
understand them: that is, these bloody persecutors grow up and
flourish like the flower and grass in the field. But unto this end
do they so flourish, that they might be cut down and cast into the
fire for ever. For, as Job saith, Their joy lasteth but the
twinkling of an eye, and death shall lie gnawing upon them, as
doth the flock upon the pasture; yea, the cruel worm, late
repentance,(as in Mark is said,) shall lie gnawing, tormenting,
and accusing their wretched conscience for evermore.

"Let us therefore, good Christians, be constant in obeying God,
rather than men. For although they slay our sinful bodies (yea,
rather our deadly enemies) for God's verity, yet they cannot do
it, but by God's sufferance and good-will, to his praise and
honour, and to our eternal joy and felicity. For our blood shed
for the gospel shall preach it with more fruit, and greater
furtherance, than did our mouths, lives, and writings, as did the
blood of Abel, Stephen, with many others more. What though they
laugh Christ and his word to scorn, which sit in the chair of
perverse, pestilent scorners? to whom, as to the wise Gentiles of
the world, the gospel of Christ is but foolishness, as it was to
the Jews a slander and a stumbling-stone, whereat they now, being
fallen, have provoked the wrath and vengeance of God upon them.

"These are the days of vengeance, saith Luke, that all things
written may be fulfilled. And surely it shall be no less than a
huge storm of evils that shall come upon us, because that a long
and cursed obstinate maliciousness of us hath gone before, crying
in the ears of the Lord God of hosts; who, so many times and so
many ways, have been provoked with the unspeakable riches of his
goodness, his patience and long-suffering, to amendment, and have
nevertheless contemned the same, and proceeded forward to worse
and worse, provoking and stirring the presence of God's majesty
unto anger.

"Now therefore, saith God, by the mouth of his prophet, I will
come unto thee, and I will send my wrath upon thee. Upon thee, I
say, O England! and punish thee according to thy ways, and reward
thee after all thine abominations. Thou hast kindled the fire of
God's wrath, and hast stirred up the coals: for thou wast once
lightened, and hadst tasted of the heavenly gift, and wast become
partaker of the Holy Ghost, and hadst tasted of the good word of
God; yea, it is yet in thy mouth, saith the prophet. Alas, O
England! thou knewest thy Lord and Master's will, but didst
nothing thereafter: Thou must therefore, saith he, suffer many
stripes, and many sharp strokes, and walk in the glittering and
hot flame of thine own fire, and in the coals that thou hast
kindled. This cometh to thee from my hand, saith the Lord, namely,
that thou shalt sleep in sorrow; yea, even so thou shalt. The
plain truth telleth the tale; the immutable justice of the ever-
living God, and the ordinary course of his plagues from the
beginning, confirm the same. The joy of our heart, saith Jeremy,
is gone, our glory is fallen away, our merry singing is turned
into mourning, the garland of our head is fallen. Alas, and weal
away, that ever we sinned so sore: woe worth all abominations and
wickedness; woe worth cloaked hypocrisy; woe worth our carnal
liberty; woe worth our most cursed idolatry. For, because of these
things, saith the Lord, ye shall perish with sword, hunger, and
pestilence.

"Wherefore, let all the wicked enemies of Christ, and all the
unbelievers, look to be tormented and vexed with all hellish
furies, and clean without hope at God's accounting day, which know
not God in Christ to be their very righteousness, their life,
their only salvation and alone Saviour, nor believe in him. They
must, saith St. John, needs abide and perish with their sins in
death, and in eternal damnation. But we be the children of saints,
as the elder Toby did answer, and look for another life, which God
shall give to all them which change not their faith, and shrink
not from him. Rejoice, therefore, ye Christian afflicted brethren;
for they cannot take our souls and bodies out of the hands of the
Almighty, which be kept as in the bosom of our most sweet and
loving Father: and if we abide fast in Christ, and turn not away
like weathercocks, surely we shall live for ever. Christ affirmeth
the same, saying, My sheep hear my voice; I know them; they
hearken unto me, and to no strangers; and I give them everlasting
life, for they shall not be lost, and no man shall pluck them out
of my hands: no, nor yet this flattering world with all his vain
pleasures, nor any tyrant with his great threats and stout brags,
can once move them out of the way of eternal life. What
consolation and comfort may we have more pleasant and effectuous
than this? God is on our side, and fighteth for us; he suffereth,
he smarteth, and is afflicted with us. As the world can do nothing
against his might, neither in taking away or diminishing of his
glory, nor putting him from his celestial throne; so can it
neither harm nor hurt any one of his children, without his
goodwill. For we are members of his body, of his flesh, and of his
bones, and as dear to him as the apple of his eye.

"Let us therefore, with an earnest faith, set fast hold and sure
feeling upon the promises of God in the gospel, and let us not be
sundered from the same by any temptation, tribulation, or
persecution. Let us consider the verity of God to be invincible,
inviolable, and immutable, promising and giving us his faithful
soldiers life eternal. It is he only that hath deserved it for us.
It is his only benefit, and of his only mere mercy; and unto him
only must we render thanks. Let not therefore the vain fantasies
and dreams of men, and foolish gauds and toys of the world, nor
the crafty delusions of the devil, drive and separate us from our
hope of the crown of righteousness, that is laid up in store for
us against the last day. Oh! that happy and merry last day, (I
mean to the faithful,) when Christ by his covenant shall grant and
give unto them that overcome, and keep his words to the end, that
they may ascend and sit in seat with him, as he hath ascended and
sitteth on throne with his Father. The same body and soul that is
now with Christ afflicted, shall then be with Christ glorified:
now in the butcher's hands, as sheep appointed to die; then
sitting at God's table with Christ in his kingdom, as God's
honourable and dear children, where we shall have for earthly
poverty, heavenly riches; for hunger and thirst, saturity of the
pleasant presence of the glory of God; for sorrows, troubles, and
cold irons, celestial joys, and the company of angels; and for a
bodily death, life eternal. O happy souls! O precious death, and
evermore blessed! right dear in the eyes of God: to you the spring
of the Lord shall ever be flourishing. Then, as saith Isaiah, The
redeemed shall return and come again into Sion, praising the Lord;
and eternal mercies shall be over their heads: they shall obtain
mirth and solace; sorrow and woe shall be utterly vanquished. Yea,
I am he, saith the Lord, that in all things giveth you everlasting
consolation. To whom with the Father and the Holy Ghost be glory
and praise for ever, Amen.

"ROBERT SAMUEL."

Another letter written to the Christian congregation by Robert
Samuel, wherein he declareth the confession of his faith.

"The belief of the heart justifieth, and the knowledge with the
mouth maketh a man safe."

"Fear not the curse of men; be not afraid of their blasphemies and
revilings; for worms and moths shall eat them up like cloth and
wool; but my righteousness shall endure for ever, and my saving
health from generation to generation.

"Considering with myself these perilous times, perishing days, and
the unconstant and miserable state of man, the decay of our faith,
the sinister report and false slander of God's most holy word,
these urgent causes in conscience do constrain me to confess and
acknowledge my faith and meaning in Christ's holy religion, as St.
Peter teacheth me, saying, Be ready always to give an answer to
every man that asketh you a reason of the hope that is in you, and
that with meekness and fear, having a good conscience; that when
they backbite you as evildoers, they may be ashamed, forasmuch as
they have falsely accused your good conversation in Christ."

"As touching my doctrine, for that little talent that God hath
given me, God I take to record, mine own conscience and mine
auditory knoweth, that I neither in doctrine nor manners willingly
taught any other thing than I received of the holy patriarchs,
prophets, Christ, and his apostles. For it were not only sin, but
also the very part of a cursed miscreant, to deny, belie, or
betray, the innocency of that heavenly doctrine, or to be ashamed
to confess and stand to the defence of the same, seeing that
Christ planted it with his most precious blood, and all good men
have more esteemed the true and infallible word of God, than all
this transitory world, or their own mortal lives. And I believe
this doctrine of the patriarchs, prophets, Christ, and his
apostles, to be sufficient and absolutely perfect to instruct and
teach me and all the holy church, of our duties towards God, the
magistrates, and our neighbours.

"First and principally I do assuredly believe, without any
doubting, that there is one Deity or Divine essence, and infinite
substance; which is both called, and is indeed God everlasting,
unbodily, unpartible; unmeasurable in power, wisdom, and goodness;
the Maker and Preserver of all things, as well visible as 
invisible: and yet there be three distinct persons, all of one
Godhead or Divine being, and all of one power, coequal,
consubstantial, coeternal -- the Father, the Son, and the Holy
Ghost.

"I believe in God the Father Almighty, &c. As touching God the
Father of heaven, I believe as much as Holy Scripture teacheth me
to believe. The Father is the first person in the Trinity, first
cause of our salvation, which hath blessed us with all manner of
blessings in heavenly things by Christ; which hath chosen us
before the foundations of the world were laid, that we should be
holy and without blame before him; who hath predestinated usand
ordained us to be his children of adoption, through Christ Jesu;
in him, as it is said, we live, we move, and have our being; he
nourisheth, feedeth, and giveth meat to every creature.

"And in Jesus Christ his only Son our Lord. I believe that the
Word, that is, the Son of God, the second person in the Trinity,
did take man's nature in the womb of the blessed Virgin Mary; so
that there be in him two natures, a Divine nature, and a human
nature, in the unity of one person inseparable, conjoined and knit
in one Christ, truly God and truly man, the express and perfect
image of the invisible God, wherein the will of God the Father
shineth apparently, and wherein man, as it were in a glass, may
behold what he ought to do, that he may please God the Father.

"Born of the Virgin Mary; truly suffering his passion; crucified,
dead, and buried, to the intent to bring us again into favour with
God the Father Almighty, and to be a sacrifice, host, and
oblation, not only for original sin, but also for all actual sins
of the whole generation of mankind. For all the works, merits,
deservings, doings, and obedience of man towards God, although
they be done by the Spirit of God, in the grace of God, yet being
thus done, be of no validity, worthiness, nor merit before God,
except God for his mercy and grace account them worthy for the
worthiness and merits of Christ Jesus.

"The same Christ went down to the hells, and truly rose again the
third day, and ascended into the heavens, that he might there
still reign, and have dominion over all creatures: and from thence
shall come, &c.

"I believe in the Holy Ghost, coequal with God the Father and the
Son, and proceeding from them both; by whose virtue, strength, and
operation, the true catholic church, which is the communion and
society of saints, is guided in all truth and verity, and kept
from all errors and false doctrine, the devil, and all power of
sin: which church is sanctified and hallowed with the precious
blood and spirit of our Lord Jesus Christ; which hath also her
sign and mark, that she heareth and followeth the voice of her
only and true pastor Christ, and no strangers. This church also is
the house of God, the congregation of the living God, the pillar
of truth, the lively body of Christ, a church both in name and in
deed.

"I believe the remission of sins, by the only means and merits of
Christ's death and passion; who is made unto us, of God, that only
sacrifice and oblation offered once for all and for ever, for all
them that be sanctified.

"I believe the resurrection of the body, whereby in the last day
all men shall rise again from death, the souls joined again to the
bodies, the good to everlasting life, the wicked to everlasting
pain and punishment. And nothing may more certainly establish and
confirm our faith, that we shall rise again immortal both in body
and soul, than the resurrection of Christ our Saviour, and first-
fruits of the dead. Now that Christ our Head is risen, we, being
his body and members, must follow our Head. Death, hell, and sin
cannot sunder nor pluck us from him; for as the Son cannot be
divided nor sundered from the Father, nor the Holy Ghost from them
both, no more may we, being the faithful members of Christ, be
separated from Christ. And for a confirmation of our resurrection,
Christ would be seen after his resurrection in his most glorious
body, his wounds being handled and felt, speaking and teaching,
eating and drinking, &c. We look, saith St. Paul, for Jesus Christ
our Saviour, which shall transfigure our vile bodies, and conform
them to his glorious body, by the same power and virtue wherewith
he is able to subdue all things: even like as the grain of wheat
sown in the ground is first putrefied and brought as into a thing
of nought; yet, after that, it springeth up freshly with a more
goodly colour, form, and beauty than it had before. The body is
sown in corruption, and riseth in incorruption; it is sown in
dishonour, and riseth in honour.

"Thus I verily know, and assuredly believe, the resurrection of
our bodies, and to have life eternal by Christ, and for Christ's
sake. Verily, verily, I say unto you, saith Christ, he that
heareth my word, and believeth on Him that sent me, hath
everlasting life, and shall not come into damnation, but is
escaped from death to life. It is Christ that died once for our
sins, and is risen again, never more to die. It is he that
swallowed up death, and hath cast it under his feet for ever. What
now can death do unto us? Verily nothing else, but for a little
time separate our precious souls from our wretched bodies, that
divine substance from a mass of sin, that eternal life from a body
of death, and so send our souls out of this miserable, wretched,
and sorrowful life, cumbered with all calamities, unto that most
blessed felicity, and joys eternal.

"As concerning the holy and reverend sacraments of Christ's
church, which be in number two, the sacrament of baptism, and the
supper of the Lord: I believe them to be as St. Paul calleth them,
confirmations or seals of God's promises, which have added to them
a promise of grace; and therefore they are called visible signs of
invisible grace.

"The sacrament of baptism is a mark of Christ's church, a seal and
confirmation of our acception into the grace and favour of God for
Christ's sake. For his innocency, his righteousness, his holiness,
his justice, is ours, given us of God; and our sins and
unrighteousness, by his obedience and abasing of himself to the
death of the cross, are his, whereof baptism is the sign, seal,
and confirmation.

"Baptism is also a sign of repentance, to testify that we be born
to the waves of perils, and changes of life, to the intent that we
should die continually, as long as we live, from sin, and rise
again like new men unto righteousness.

"The other sacrament, which is the supper and holy Maundy of our
Saviour Christ, whereby the church of Christ is known, I believe
to be a remembrance of Christ's death and passion, a seal and
confirmation of his most precious body given unto death, even to
the vile death of the cross, wherewith we are redeemed and
delivered from sin, death, hell, and damnation. It is a visible
word, because it worketh the same thing in the eyes, which the
word worketh in the ears. For like as the word is a mean to the
ears, whereby the Holy Ghost moveth the heart to believe, so this
sacrament is a mean to the eyes, whereby the Holy Ghost moveth the
heart to believe: it preacheth peace between God and man; it
exhorteth to mutual love and all godly life, and teacheth to
contemn the world for the life to come, when Christ shall appear,
which now is in heaven, and no where else as concerning his human
body.

"Yet do I believe assuredly, that his very body is present in his
most holy supper at the contemplation of our spiritual eyes, and
so verily eaten with the mouth of our faith. For, as soon as I
hear these most comfortable and heavenly words spoken and
pronounced by the mouth of the minister, This is my body which is
given for you; when I hear (I say) this heavenly harmony of God's
infallible promises and truth, I look not upon, neither do I
behold, bread and wine; for I take and believe the words simply
and plainly, even as Christ spake them. For hearing these words,
my senses be rapt and utterly excluded; for faith wholly taketh
place, and not flesh, nor the carnal imaginations of our gross,
fleshly, and unreverent eating after the manner of our bodily
food, which profiteth nothing at all, as Christ witnesseth; but
with a sorrowful and wounded conscience, a hungry and thirsty
soul, a pure and faithful mind, do fully embrace, behold, and feed
and look upon, that most glorious body of Christ in heaven, at the
right hand of God the Father, very God and very man, which was
crucified and slain, and his blood shed for our sins, there now
making intercession, offering and giving his holy body for me, for
my body, for my ransom, for my full price and satisfaction, who is
my Christ, and all that ever he hath; and by this spiritual and
faithful eating of this lively and heavenly bread, I feel the most
sweet sap and taste of the fruits, benefits, and unspeakable joys
of Christ's death and passion, fully digested into the bowels of
my soul. For my mind is quieted from all worldly adversities,
turmoilings, and troubles; my conscience is pacified from sin,
death, hell, and damnation; my soul is full, and hath even enough,
and will no more; for all things are but loss, vile dung and
dross, vain vanity, for the excellent knowledge-sake of Christ
Jean my Lord and Saviour.

"Thus now is Christ's flesh my very meat indeed, and his blood my
very drink indeed, and I am become flesh of his flesh, and bone of
his bones. Now I live, yet not I, but Christ liveth in me: yea, I
dwell in him, and he in me; for, through faith in Christ and for
Christ's sake we are one, that is, of one consent, mind, and
fellowship with the Father, the Son, and the Holy Ghost. Thus am I
assured and fully persuaded, and on this Rock have I builded, by
God's grace, my dwelling and resting-place for body and soul, life
and death. And thus I commit my cause unto Christ the righteous
and just Judge, who will another day judge these debates and
controversies; whom I humbly beseech to cast his tender and
merciful eyes upon the afflicted and ruinous churches, and shortly
to reduce them into a godly and perpetual concord. Amen.

"Thus do I believe, and this is my faith and my understanding in
Christ my Saviour, and his true and holy religion. And this
whosoever is ashamed to do, among this adulterous and sinful
generation, of him shall the Son of man be ashamed, when he cometh
in the glory of his Father with the holy angels.

"ROBERT SAMUEL."

$

310. WILLIAM ALLEN, ROGER COO, AND THOMAS COBB

The martyrdom of William Allen, September, 1555.

Next after the suffering of Robert Samuel, about the beginning of
September, was burned William Allen in Walsingham, labouring man,
servant some time to John Houghton of Somerton. He, being brought
before the bishop, and asked the cause why he was imprisoned,
answered, that he was put in prison because he would not follow
the cross, saying, that he would never go on procession.

Then, being willed by the bishop to return again to the catholic
church, he answered, that he would turn to the catholic church,
but not to the Romish church: and said, that if he saw the king
and queen, and all others follow the cross, or kneel down to the
cross, he would not. For the which, sentence of condemnation was
given against him the twelfth of August, and he burned at
Walsingham about the beginning of September, who declared such
constancy at his martyrdom, and had such credit with the justices,
by reason of his upright and well-tried conversation among them,
that he was suffered to go untied to the suffering, and there,
being fastened with a chain, stood quietly without shrinking until
he died.

The martyrdom of Roger Coo, of Melford in Sufolk, shearman; first
examined before Hopton, the bishop of Norwich, and by him
condemned, August 12, anno 1555.

Roger Coo, being brought before the bishop, first was asked why he
was imprisoned.

Coo.--"At the justice's commandment."

Bishop.--"There was some cause why."

Coo.--"Here is my accuser; let him declare."

And his accuser said, that he would not receive the sacrament.
Then the bishop said, that he thought he had transgressed a law.
But Coo answered that there was no law to transgress.

The bishop then asked, what he said to the law that then was? He
answered how he had been in prison a long time, and knew it not.

"No," said his accuser, "nor will not. My Lord, ask him when he
received the sacrament."

When Coo heard him say so, he said, "I pray you, my Lord, let him
sit down and examine me himself."

But the bishop would not hear that, but said, "Coo, why will ye
not receive?"

Coo answered him, that the bishop of Rome had changed God's
ordinances, and given the people bread and wine, instead of the
gospel and the belief of the same.

Bishop.--"How prove you that?"

Coo.--"Our Saviour said, My flesh is meat indeed, and my blood is
drink indeed. He that eateth my flesh, and drinketh my blood,
abideth in me, and I in him; and the bread and wine doth not so."

Bishop.--"Well, Coo, thou dost slander our holy fathers. Did not
Christ take bread, give thanks, and break it, and say, This is my
body?"

"Yes," said Coo, and so he went further with the text, saying,
"Which shall be given for you: do this in remembrance of me."

Bishop.--"You have said the truth."

Then Coo replied further, and said, "Christ willed to do this in
remembrance of him, and not to say this in remembrance of him,
neither did the Holy Ghost so lead the apostles, but taught them
to give thanks, and to break bread from house to house, and not to
say as the bishop said."

Bishop.--"How prove you that?"

Coo.--"It is written in the second of the Acts."

Then the bishop's chaplain said, it was true. The bishop asked him
if he could say his belief.

Coo answered, "Yea," and so said part of the Creed, and then after
he said, he believed more; for he believed the Ten Commandments,
that it was meet for all such as look to be saved, to be obedient
unto them.

Bishop.--"Is not the holy church to be believed also?"

Coo.--"Yes, if it be builded upon the word of God."

The bishop said to Coo, that he had charge of his soul.

Coo.--"Have ye so, my Lord? Then if ye go to the devil for your
sins, where shall I become?"

Bishop.--"Do you not believe as your father did? Was not he an
honest man?"

Coo.--"It is written, that after Christ hath suffered, there shall
come a people with the prince, that shall destroy both city and
sanctuary. I pray you show me whether this destruction was in my
father's time, or now?"

The bishop not answering his question, asked him whether he would
not obey the king's laws.

Coo.--"As far as they agree with the word of God, I will obey
them."

Bishop.--"Whether they agree with the word of God or not, we be
bound to obey them, if the king were an infidel."

Coo.--"If Shadrach, Meshech, and. Abednego had so done,
Nebuchadnezzar had not confessed the living God."

Then the bishop told him, that these twenty-two years we have been
governed with such kings.

Coo.--"My Lord, why were ye then dumb, and did not speak or bark?"

Bishop.--"I durst not for fear of death."

"And thus they ended. But after this done, it was reported that I
railed; wherefore I called it to memory, and wrote this my
railing, that light should not be taken for darkness, nor sin for
holiness, and the devil for God, who ought to be feared and
honoured both now and ever! Amen."

This Roger Coo, an aged father, after his sundry troubles and
conflicts with his adversaries, at length was committed to the
fire at Yoxford, in the county of Suffolk, where he most blessedly
ended his aged years, A. D. 1555, in the month of September.

Thomas Cob, butcher, of Haverhill in Suffolk, martyr.

Over and besides this foresaid Roger Coo, William Allen, James
Abbes of Stokenneyland, Robert Samuel, and others, in the same
year, upon the twelfth of August, was also with them condemned
Thomas Cob, of Haverhill, butcher, executed in the month of
September aforesaid; who, being brought and examined by Michael
Dunnings, the bloody chancellor of Norwich, first, whether he
believed that Christ is really and substantially in the sacrament
of the altar; answered, that the body of Christ, born of the
blessed Virgin, was in heaven, and otherwise (he said) he would
not answer, because he had read it in the Scripture, that Christ
did ascend, and did never descend since; and therefore said, that
he had not learned in the Scripture, that Christ should be in the
sacrament.

Furthermore, being demanded whether he would obey the laws of the
realm of England, made for the unity of faith, or no, he answered,
that his body should be at the king and queen's commandment, so
far as the law of God would suffer, &c. In fine, the said Thomas
Cob, being condemned the same twelfth day of August, with the
other his fellow martyrs, was burned in the town of Thetford, A.
D. 1555, in the month of September.

$

311. GEORGE CATMER, ROBERT STREATER, .ANTHONY BURWARD,
GEORGE BRODBRIDGE, AND JAMES TUTTY; THOMAS HAYWARD AND
JOHN GOREWAY.

Now from Norfolk and Suffolk, to return again into the diocese of
Canterbury, we have to entreat of five worthy martyrs, whose blood
in the same year and month of September was spilt for the true
testimony of Christ and his gospel's cause; the names of the which
five martyrs were these:-- George Catmer of Hythe; Robert Streater
of Hythe; Anthony Burward of Calete; George Brodbridge of
Bromfield; James Tutty of Brenchley; who, upon the third day of
August, were brought before Thornton, the foresaid bishop of
Dover, and his complices, and there were both jointly and
severally examined upon certain articles, touching the sacrament
of their altar, auricular confession, and other such like.

To the which the said Catmer (being first examined) made answer on
this wise: "Christ," quoth he, "sitteth in heaven, on the right
hand of God the Father; and therefore I do not believe him to be
in the sacrament of the altar. But he is in the worthy receiver
spiritually; and the sacrament, as you use it, is an abominable
idol.

Next unto him was called forth Robert Streater, who, being also
asked whether be did believe the real presence of Christ in the
sacrament of the altar, said that he did not so believe; "for you
do maintain heresy and idolatry," quoth he, "in that ye teach to
worship a false god in the sacrament, enclosed in a box. It is you
that are the malignant church; for in your church there are twenty
things used against the law of God."

The like objection was articulate also against Anthony Durward,
who also said, that their sacrament was made an idol.

After him was George Brodbridge demanded what he said to those
articles; who answered, that he would not be confessed of a
priest, because he could not forgive his own sins. And further
said, that in the sacrament of the altar there is not the real
body of our Saviour Christ, but bread given in the remembrance of
him. "Moreover, as for your holy bread, your holy water, and your
mass, I do," quoth he, "utterly defy them."

And last of all, did also James Tutty make and confirm their said
former answers. And therefore they were all five condemned to be
burned as heretics, and so were they all, in one fire at
Canterbury aforesaid, about the sixth day of September then next
following.

Thomas Hayward and John Goreway, martyrs.

Although the rage and vehemency of this terrible persecution in
Queen Mary's days did chiefly light in London, Essex, Norfolk,
Suffolk, and Kent, as hath been partly already declared; yet,
notwithstanding, besides the same, we find but few parts of this
realm free from this fatal storm, but some good martyrs or other
there shed their blood. And first, to begin with the diocese of
Lichfield and Coventry, there we find these two to be condemned
and also burned about the midst of the said month of September at
the town of Lichfield; whose names were Thomas Hayward and John
Goreway.

$

312. ROBERT GLOVER, GENTLEMAN, AND JOHN AND WILLIAM
GLOVER, HIS BROTHERS.

Illustration: Manor-house, Mancetter, the Residence of Glover


 To this present time and month of September, pertaineth also the
memorable martyrdom of Master Robert Glover, gentleman, in the
diocese of Lichfield and Coventry; of whose apprehension and
troubles because I cannot well entreat, but I must also intermix
some mention of his brother John Glover, forasmuch as this privy
commission was chiefly sent down for the said John, and not for
Robert Glover, (albeit it pleased Almighty God, that John escaped,
and Robert in his stead was apprehended,) I thought therefore in
one story to comprehend them both, in describing some part of
their virtuous institution and order of life. And first, to begin
with John the eldest brother, who, being a gentleman born, and
heir to his father, dwelling in the town of Mancetter, was endued
with fair possessions of worldly goods, but yet much more
plentifully enriched with God's heavenly grace and inward virtues,
which grace of God so working in him, he, with his two other
brethren, Robert and William, not only received and embraced the
happy light of Christ's holy gospel, but also most zealously
professed, and no less diligently in their living and conversation
followed, the same; much unlike unto our table-gospellers now-a-
days.

And as touching this foresaid John Glover, it pleased God so to
lay his heavy hand of inward afflictions and grievous passions
upon this man, that though he suffered not the pains of the
outward fire, as his brother and other martyrs did, yet if we
consider what inwardly in spirit and mind this man felt and
suffered, and that of so long time, he may well be counted with
his brother Robert for a martyr, being no less desirous with him
of the same martyrdom; yea, and in comparison may seem to be
chronicled for a double martyr.

For as the said Robert was speedily despatched with the sharp and
extreme torments of the fire in a short time; so this no less
blessed saint of God, what and how much more grievous pangs, what
sorrowful torments, what boiling heats of the fire of hell in his
spirit inwardly, he felt and sustained, no speech outwardly is
able to express. Being young, I remember I was once or twice with
him, whom partly by his talk I perceived, and partly by mine own
eyes saw, to be so worn and consumed by the space of five years,
that neither almost any brooking of meat, quietness of sleep,
pleasure of life, yea, and almost no kind of senses was left in
him. And doubtless I have greatly wondered oftentimes at the
marvellous works and operation of Christ showed upon him, who,
unless he had relieved betimes his poor wretched servant so far
worn, with some opportune consolation now and then betwixt, it
could not possible be, that he should have sustained so
intolerable pains and torments. And yet the occasion thereof was
not of so great moment and weight. But this we see common among
holy and blessed men, how the more devout and godly they are,
having the fear of God before their eyes, the more suspicion and 
mistrust they have of themselves; whereby it cometh to pass, that
often they are so terrified and perplexed with small matters, as
though they were huge mountains; whereas on the contrary, others
there be whom most heinous and very sore crimes indeed do nothing
touch or stir at all.

The occasion of this was, that he, being first called by the light
of the Holy Spirit to the knowledge of the gospel, and having
received a wondrous sweet feeling of Christ's heavenly kingdom,
his mind, after that, falling a little to some cogitation of his
former affairs belonging to his vocation, began by and by to
misdoubt himself upon the occasion of these words written in
Hebrews vii.; For it cannot be, that they which were once
illumined, and have tasted the heavenly gift, &c.; upon the
consideration of which words, he fully persuaded himself that he
had sinned verily against the Holy Ghost; even so much, that if he
had been in the deepest pit of hell, he could almost have
despaired no more of his salvation. Here readily every good man
may judge of himself, what terrors, boilings, and convulsions
turmoiled in the mean time in his woeful breast: although it be
hard for any man to judge the grievousness thereof, unless he
which hath experience of the like.

In comparing now the torments of all martyrs with his pains, I
pray you what pains, punishment, and flames, would not he
willingly have suffered, to have had some refocillation and time
of refreshing? who, in such intolerable griefs of mind, although
he neither had nor could have any joy of his meat, yet was he
compelled to eat against his appetite, to the end to defer the
time of his damnation so long as he might, thinking with himself
no less but that he must needs be thrown into hell, the breath
being once out of the body. Albeit Christ, he thought, did pity
his case, and was sorry for him; yet he could not (as he imagined)
help, because of the verity of the word, which said, It cannot be,
&c.

And this I rehearse of him, not so much to open his wounds and
sorrows, as for that by his example all we with him may glorify
the Son of God, who suffereth none to be tempted above his
strength, but so tempereth and seasoneth the asperity of evils,
that what seemeth to us intolerable, not only he doth alleviate
the same, that we may bear it, but also turneth it to our further
commodity than we can think: which well appeared in this good
servant of God, (in no man more,) who, albeit, as we have said, be
suffered many years so sharp temptations and strong buffetings of
Satan; yet the Lord, who graciously preserved him all the while,
not only at last did rid him out of all discomfort, but also
framed him thereby to such mortification of life, as the like
lightly hath not been seen, in such sort as he being like one
placed in heaven already, and dead in this world, both in word and
meditation led a life altogether celestial, abhorring in his mind
all profane doings. Neither was his talk any thing discrepant from
the fruits of his life, throwing out never any idle, vile, or vain
language. The most part of his lands he distributed to the use of
his brethren, and committed the rest to the guiding of his
servants and officers, whereby the more quietly he might give
himself to his godly study, as to a continual sabbath rest. This
was about the latter end of King Henry's reign, and continued a
great part of the time of King Edward the Sixth.

After this, in the persecuting days of Queen Mary, as soon as the
bishop of Coventry heard the fame of this John aforesaid, being so
ardent and zealous in the gospel of Christ, eftsoons he wrote his
letter to the mayor and officers of Coventry to apprehend him as
soon as might be. But it chanced otherwise by God's holy
providence, disposing all things after his own secret pleasure,
who, seeing his old and trusty servant so many years with so
extreme and many torments broken and dried up, would in no wise
heap too many sorrows upon one poor silly wretch: neither would
commit him to the flames of fire, who had been already baked and
scorched with the sharp fires of inward affliction, and had
sustained so many burning darts and conflicts of Satan so many
years. God therefore, of his Divine providence, thinking it too
much that one man should be so much overcharged with so many
plagues and torments, did graciously provide, that Robert his
brother, being both stronger of body, and also better furnished
with helps of learning to answer the adversaries, (being a Master
of Arts in Cambridge,) should sustain that conflict; and even so
it came to pass, as ye shall hear. For as soon as the mayor of
Coventry had received the bishop's letters for the apprehending of
Master John Glover, he sent forthwith a privy watch-word to the
said John, to convey away himself; who with his brother William
was not so soon departed out of his house, but that yet, in the
sight of the sheriff and others, the searchers came and rushed in
to take him, according to the bishop's commandment.

But when the said John could in no place be found, one of the
officers, going into an upper chamber, found there Robert, the
other brother, lying on his bed, and sick of a long disease, who
was by him incontinent brought before the sheriff; which sheriff
notwithstanding, favouring Robert and his cause, would indeed fain
have dismissed him, and wrought what means he could, saying that
he was not the man for whom they were sent: yet, nevertheless,
being feared with the stout words of the officer, contending with
him to have him stayed till the bishop's coming, he was
constrained to carry him away against his will, and so laid him
fast while the bishop came. And thus much by the way of preamble,
first, concerning the worthy remembrance of Master John Glover.

Now to enter the matter which principally we have in hand, (that
is, to consider the story and martyrdom of Master Robert Glover,)
forasmuch as the whole narration of the same by his own record and
testimony in writing was sent unto his wife, concerning the manner
of his ordering and handling, it shall therefore seem best, for
the more credit of the matter, to exhibit the said his own letter,
the words and contents whereof here ensue as followeth.

"To my entirely beloved wife, Mary Glover,
"The peace of conscience which passeth all understanding, the
sweet consolation, comfort, strength, and boldness of the Holy
Ghost, be continually increased in your heart, through a fervent,
earnest, and stedfast faith in our most dear and only Saviour
Jesus Christ, Amen.

"I thank you heartily, most loving wife, for your letters sent
unto me in my imprisonment. I read them with tears more than once
or twice, (with tears, I say,) for joy and gladness, that God had
wrought in you so merciful a work; first, an unfeigned repentance;
secondly, a humble and hearty reconciliation; thirdly, a willing
submission and obedience to the will of God in all things; which
when I read in your letters, and judged them to proceed from the
bottom of your heart, I could not but be thankful to God,
rejoicing with tears for you, and these his great mercies poured
upon you.

"These your letters, and the bearing of your most godly
proceedings and constant doings from time to time, much relieved
and comforted me at all times, and shall be a goodly testimony
with you at the great day, against many worldly and dainty dames,
which set more by their own pleasure and pelf in this world, than
by God's glory, little regarding (as it appeareth) the everlasting
health of their own souls or others'. My prayer shall be, whilst I
am in this world, that God, which of his great mercy hath begun
his good work in you, will finish it to the glory of his name;
and, by the mighty power and inspiration of his Holy Spirit, so
strengthen, stablish, and confirm you in all his ways to the end,
that we may together show forth his praises in the world to come,
to our unspeakable consolation everlastingly. Amen.

"So long as God shall lend you continuance in this miserable
world, above all things give yourself continually to prayer,
lifting up, as St. Paul saith, clean or pure hands without anger,
wrath, or doubting; forgiving (as he saith also) if you have any
thing against any man, as Christ forgiveth us. And that we may be
the better willing to forgive, it is good often to call to
remembrance the multitude and greatness of our sins, which Christ
daily and hourly pardoneth and forgiveth us; and then we shall, as
St. Peter affirmeth, be ready to cover and hide the offences of
our brethren, be they never so many. And because God's word
teacheth us, not only the true manner of praying, but also what we
ought to do or not to do in the whole discourse and practice of
this life, what pleaseth or displeaseth God; and that, as Christ
saith, The word of God that he hath spoken shall judge in the last
day: let your prayer he to this end specially, that God of his
great mercy would open and reveal more and more daily to your
heart the true sense, knowledge, and understanding of his most
holy word, and give you grace in your living, to express the
fruits thereof.

"And forasmuch as it is, as the Holy Ghost calleth it, the word of
affliction, that is, it is seldom without hatred, persecution,
peril, danger of loss of life and goods, and whatsoever seemeth
pleasant in this world, as experience teacheth you in this time;
call upon God continually for his assistance always, as Christ
teacheth, casting your accounts what it is like to cost you;
endeavouring yourself, through the help of the Holy Ghost, by
continuance of prayer to lay your foundation so sure, that no
storm or tempest shall be able to overthrow or cast it down;
remembering always (as Christ saith) Lot's wife; that is, to
beware of looking back to that thing that displeaseth God. And
because nothing displeaseth God so much as idolatry, (that is,
false worshipping of God, otherwise than his word commandeth,)
look not back (I say) nor turn your face to their idolatrous and
blasphemous massing, manifestly against the word, practice, and
example of Christ; as it is most manifest to all that have any
taste of the true understanding of God's word, that there
remaineth nothing in the Church of England at this present,
profitable or edifying to the church and congregation of the Lord,
all things being done in an unknown tongue, contrary to the
express commandment of the Holy Ghost.

"They object that they be the church, and therefore they must be
believed. My answer was, the church of God knoweth and
acknowledgeth no other head but Jesus Christ, the Son of God, whom
ye have refused, and chosen the man of sin, the son of perdition,
enemy to Christ, the devil's deputy and lieutenant, the pope.

"Christ's church heareth, teacheth, and is ruled by his word, as
he saith, My sheep hear my voice. If you abide in me, and my word
in you, you be my disciples. Their church repelleth God's word,
and forceth all men to follow their traditions.

"Christ's church dare not add or diminish, alter or change, his
blessed Testament; but they be not afraid to take away all that
Christ instituted, and go a whoring (as the Scripture saith) with
their own inventions, to glory and rejoice in the works of their
own hands.

"The church of Christ is, hath been, and shall be in all ages,
under the cross, persecuted, molested, and afflicted; the world
ever hating them, because they be not of the world. But these
persecute, murder, slay, and kill, such as profess the true
doctrine of Christ, be they in learning, living, conversation, and
other virtues never so excellent.

"Christ and his church reserved the trial of their doctrine to the
word of God, and gave the people leave to judge thereof by the
same word, Search the Scriptures. But this church taketh away the
word from the people, and suffereth neither learned nor unlearned
to examine or prove their doctrine by the word of God.

"The true church of God laboureth by all means to resist and
withstand the lusts, desires, and motions of the world, the flesh,
and the devil: these for the most part give themselves to all
voluptuousness, and secretly commit such things, which (as St.
Paul saith) it is shame to speak of.

"By these, and such-like manifest probations, they do declare
themselves to be none of the church of Christ, but rather of the
synagogue of Satan. It shall be good for you oftentimes to confer
and compare their proceedings and doings with the practice of
those whom the word of God doth teach to have been true members of
the church of God, and it shall work in you both knowledge,
erudition, and boldness, to withstand with suffering their doings.
I likened them therefore to Nimrod, whom the Scripture calleth a
mighty hunter, or a stout champion, telling them that that which
they could not have by the word, they would have by the sword, and
be the church, whether men will or no; and called them with good
conscience, as Christ called their forefathers, the children of
the devil; and as their father the devil is a liar and a murderer,
so their kingdom and church (as they call it) standeth by lying
and murdering.

"Have no fellowship with them therefore, my dear wife, nor with
their doctrine and traditions, lest you be partaker of their sins,
for whom is reserved a heavy damnation, without speedy repentance.
Beware of such as shall advertise you something to bear with the
world, as they do, for a season. There is no dallying with God's
matters. It is a fearful thing, as St. Paul saith, to fall into
the hands of God. Remember the prophet Elias, 'Why halt ye on both
sides? Remember what Christ saith, He that putteth his hands to
the plough, and looketh back, is not worthy of me. And seeing God
hath hitherto allowed you as a good soldier in the foreward, play
not the coward, neither draw back to the rearward. St. John
numbereth among them that shall dwell in the fiery lake, such as
be fearful in God's cause. Set before your eyes always the
examples of such as have behaved themselves boldly in God's cause,
as Stephen, Peter, Paul, Daniel, the three children, the widow's
sons, and in your days, Anne Askew, Laurence Saunders,  John
Bradford, with many other faithful witnesses of Christ. Be afraid
in nothing, saith St. Paul, of the adversaries of Christ's
doctrine, the which is to them the sign of perdition, but to you
of everlasting salvation. Christ commandeth the same, saying, Fear
them not. Let us not follow the example of him which asked time
first, to take leave of his friends. If we so do, we shall find
few of them that will encourage us to go forward in our business,
please it God never so much. We read not that James and John,
Andrew and Simon, when they were called, put off the time till
they had known their fathers' and friends' pleasure. But the
Scripture saith, They forsook all, and by and by followed Christ.
Christ likened the kingdom of God to a precious pearl, the which
whosoever findeth, selleth all that he hath to buy it. Yea,
whosoever hath but a little taste or glimmering how precious a
treasure the kingdom of heaven is, will gladly forego both life
and goods for the obtaining of it. But the most part nowadays be
like to �sop's cock, which when he had found a precious stone,
wished rather to have found a barley-corn. So ignorant be they how
precious a jewel the word of God is, that they choose rather the
things of this world, which, being compared to it, be less in
value than a barley-corn.

"If I would have given place to worldly reasons, these might have
moved me: first, the foregoing of you and my children; the
consideration of the state of my children, being yet tender of
age, and young, apt and inclinable to virtue and learning, and so
having the more need of my assistance, being not altogether
destitute of gifts to help them withal; possessions above the
common sort of men; because I was never called to be a preacher or
minister; and (because of my sickness) fear of death in
imprisonment, before I should come to my answer, and so my death
to be unprofitable.

"But these and such-like, I thank my heavenly Father, (which of
his infinite mercy inspired me with his Holy Ghost, for his Son's
sake my only Saviour and Redeemer,) prevailed not in me: but when
I had, by the wonderful permission of God, fallen into their
hands, at the first sight of the sheriff, nature a little abashed;
yet ere ever I came to the prison, by the working of God, and
through his goodness, fear departed. I said to the sheriff at his
coming unto me, 'What matter have you, Master Sheriff; to charge
me withal?' He answered, 'You shall know when you come before the
masters;' and so taking me with him, I looked to have been brought
before the masters, and to have heard what they could have
burdened me withal: but, contrary to my expectation, I was
committed forthwith to the gaol, not being called to my answer,
little justice being showed therein. But the less justice a man
findeth at their bands, the more consolation in conscience shall
he find from God; for whosoever is of the world, the world will
love him.

"After I came into prison, and had reposed myself there awhile, I
wept for joy and gladness my belly full, musing much of the great
mercies of God, and (as it were) saying to myself after this sort:
O Lord, who am I, on whom thou shouldest bestow this thy great 
mercy, to be numbered among the saints that suffer for thy
gospel's sake?' And so, beholding and considering on the one side
my imperfection, unableness, sinful misery, and unworthiness, and
on the other side the greatness of God's mercy, to be called to so
high promotion, I was, as it were, amazed and overcome for a while
with joy and gladness, concluding thus with myself in my heart; O
Lord, thou showest power in weakness, wisdom in foolishness, mercy
in sinfulness; who shall let thee to choose where and whom thou
wilt? As I have zealously loved the confession of thy word, so
ever thought I myself to be most unworthy to be partaker of the
affliction for the same.

"Not long after came unto me Master W. Brasbridge, Master C.
Phineas, Master N. Hopkins, travailing with me to be dismissed
upon bonds. To whom my answer was (to my remembrance) after this
sort: 'Forasmuch as the masters have imprisoned me, having nothing
to burden me withal, if I should enter into bonds, I should in so
doing accuse myself; and seeing they have no matter to lay to my
charge, they may as well let me pass without bonds, as with
bonds.'

"Secondarily, if I shall enter bonds, covenant, and promise to
appear, I shall do nothing but excuse, colour, and cloak their
wickedness, and endanger myself nevertheless, being bound by my
promise to appear. They alleged many worldly persuasions to me to
avoid the present peril, and also how to avoid the forfeiture, if
I brake promise: I said unto them, I had cast up my pennyworth by
God's help. They undertook also to make the bond easy.

"And when they were somewhat importunate, I said to Master
Hopkins, that liberty of conscience was a precious thing; and took
as it were a pause, lifting up my heart to God earnestly for his
aid and help, that I might do the thing that might please him. And
so, when they had let their suit fall, my heart (methought) was
wonderfully comforted. Master Dudley communed with me in like
manner; whom I answered in effect as I did before.

"Afterward debating the matter with myself, these considerations
came into my head; I have from time to time with good conscience
(God I take to record) moved all such as I had conference withal
to be no dalliers in God's matters, but to show themselves, after
so great a light and knowledge, hearty, earnest, constant, and
stable in so manifest a truth, and not to give place one jot
contrary to the same. Now thought I, if I shall withdraw myself,
and make any shifts to pull my own neck out of the collar, I shall
give great offence to my weak brethren in Christ, and advantage to
the enemies to slander God's word. It will be said, He hath been a
great boldener of others to be earnest and fervent, to fear no
worldly perils or dangers, but he himself will give no such
example.

"Wherefore I thought it my bounden duty, both to God and man,
being (as it were) by the great goodness of God marvellously
called and appointed hereunto, to set aside all fear, perils, and
dangers, all worldly respects and considerations, and like as I
had heretofore, according to the measure of my small gift within
the compass of my vocation and calling, from the bottom of my
heart unfeignedly moved, exhorted, and persuaded all that
professed God's word, manfully to persist in the defence of the
same, not with sword and violence, but with suffering and loss of
life, rather than to defile themselves again with the whorish
abomination of the Romish antichrist; so, the hour being come,
with my fact and example to ratify, confirm, and protest the same
to the hearts of all true believers: and to this end, by the
mighty assistance of God's Holy Spirit, I resolved myself, with
much peace of conscience, willingly to sustain whatsoever the
Romish antichrist should do against me, and the rather because I
understood the bishop's coming to be at hand, and considered that
poor men's consciences should be then sharply assaulted. So
remained I prisoner in Coventry by the space of ten or eleven
days, being never called to my answer of the masters, contrary to
the laws of the realm, they having neither statute, law,
proclamation, letter, warrant, nor commandment for my
apprehension. They would have laid all the matter upon the sumner:
who being examined, denied it before their faces, (as one of my
friends told me,) saying, that he had no commandment concerning
me, but for my elder brother. God lay not their extreme doings
against me to their charge at the great day!"

But now, because mention hath been made of the elder brother, I
thought good to speak something of him; as well for that the order
of this tragedy so requireth, as because his virtues and qualities
were such as I could in no ways commit them to silence. This man's
name was John Glover, something elder than Robert; a gentleman
born, and heir to his father; a man of fair lands, but not so
abounding in worldly goods and possessions, as nourished with
heavenly cogitations and virtuous doings; the which, many years,
had professed and acknowledged the blissful and gracious knowledge
of the gospel, showing no less by his life and example the same:
much unlike our gospellers, nowadays, which suppose the profession
of the gospel to consist in words. But this man used another kind
of professing of it far different, converting all his care that he
might appear a gospeller, as well within as without; not so much
that he should so seem before men, as that he might first frame
his life correspondent and worthy his profession before God. He
saw and perceived, as indeed it was, the sum of Christianity not
to consist in stout disputations, contentions, reasonings, loud
clamours, strong definitions, and ambitious pertinacity of mind,
but rather in ordering and subduing affections in the quiet and
silent mind, in good conscience and devout prayer; and laboured
ever to this end, not so much to brag and talk of the gospel, as
to show the same by example of his life: and therefore he gave not
daily diligence to the reading of the gospel only, to collect
thereof, as many do, common-places, but as well to be instructed,
thereby, with good mind and conscience. He was a great student of
divinity; the occasion whereof was not the desire of novelties,
arguing and talking, or that he might seem the more learned to
others, but that he himself might be the better for it; and also
not so much to be the more instructed to the conflicts of idle
contention, as to be the readier and meeter for the kingdom of
Christ. To be short, he read the gospel of Christ, not so much to
collect thereof any common-places, as to gather necessary matter
of edifying, whereof he daily sucked those things which no less
made for the confirmation of his faith and godly life, than for
the knowledge of Christ and his salvation. And doubtless, by this
his assiduous labour, he profited marvellously, as by the singular
fruits and example of his life sufficiently is declared, whose
mind was always upon our Saviour Jesus Christ, and his works; even
so much, that he, contemning the world, and being all wholly
possessed with the earnest zeal of godliness, was, in every place,
as well abroad as at home, a lantern of godly living to all the
rest; and also, being as one placed in heaven, and dead in this
world, he both meditated and led a life altogether celestial; [it]
being a world to see how that he abhorred the profane doings. No,
nor yet his talk in any wise differed from his life, throwing out
never any idle, vile, or vain language. The most part of his lands
he distributed among his brethren, and committed the guide of the
rest to his servants and officers, that the more quietly he might
give himself to his godly study, as to a continual Sabbath rest.

And besides these his great number of virtues, he was well
learned, although his brother Robert was better seen in the
literature which doth polish and bring a man to eloquence. But in
those things which appertained to heavenliness and good
conscience, he was far more exercised: like disposition and mind
were in both; having wit and memory most happily grafted in them.
And as concerning good zeal and love towards religion, whereunto
they seemed by nature indifferently to be born, they were so
matched and so like one to another, that a man could not tell who
excelled the other; unless because Robert, as he was the bigger of
stature, so he was a more earnest and mightier champion against
the adversaries of truth: but yet John less feared peril, although
this Robert suffered as a martyr; and was as much desirous of
martyrdom as he, and more so. And, verily I cannot tell whether,
in the case of felicity, John gave place to his brother Robert or
no, who also might be counted a martyr, yea, and chronicled for a
double martyr; for the said Robert was quickly, and out of hand,
despatched with the sharp and extreme torments of the fire. But
this, the most blessed martyr of all, what more grievous passions,
boiling heats of the fire of hell, so many years both in body and
in soul he suffered and sustained, no tongue can express.

Being a young man I myself was once or twice with him; whom, as
part by his talk I perceived, and part by mine own eyes saw, to be
so worn and consumed by the space of five years, that almost any
brooking of meat, quietness of sleep, pleasure of life, yea, and
almost no kind of senses, was left in him. And, doubtless, I have
greatly wondered at the marvellous works and operation of Christ
showed upon him; who, unless he had relieved betimes his poor
wretched sheep, so many times in distress, with continual
consolation, it could not be possible that he should have
sustained so intolerable pains and torments; and yet the occasion
thereof was not of so great moment and weight.

But this we see commonly among holy and blessed men, that the more
devout and godly they are, having the fear of God before their
eyes, the more suspect and mistrust they have of themselves;
whereby it cometh to pass, that often they are pinched and vexed
with very small sins as most grievous, when that (contrary) you
may see very many whom the greatest crimes of the world do not
once move or trouble. The occasion of this was, that he, being
first called by the light of the Holy Spirit to the knowledge of
the gospel, and then falling thence, as we commonly see, to his
former trade of life, began to mistrust himself, as one that
rashly and suddenly had forsaken his vocation, and thereupon was
in belief that he had sinned against the Holy Ghost.

But, thanks be to Christ our Lord, his continual Keeper, who
suffereth not any man to be tempted above his strength, but so
tempereth and seasoneth the asperity of evils, that not only they
do not injure them, but oftentimes fall out to a further commodity
than is looked for; which thing did appear as much in this John,
as ever did in any one, who albeit, as we have said, suffered so
many years sharp temptations, yet more happy were they to him than
tongue can tell, which heaped so many and great virtues in him,
with reconciliation of his tranquillity, and so vanquished him
from all worldly affections of the same; insomuch that nothing
could be more blessed and pure than his life, nothing more quiet
or more fervent to Christ and his ways. Nor truly was it any
marvel if this his ardent and vehement zeal toward the gospel of
Christ, in this turbulent time of persecution, (as indeed it did
not,) either could, or did, lie hid in him.

What needeth many words? As soon as the bishop of Coventry heard
the fame of this John so to be spread out of hand, he wrote to the
mayor and officers to apprehend him as soon as might be: but it
chanced otherwise by God's holy providence, who disposeth all
things according to his secret pleasure, and contrary to the
expectation of man. And although this John took it more inwardly
than any tongue can express, when he, being ever desirous of
death, saw, in his stead, his brother to be carried to his death,
yet doubtless it was provided by the singular grace and just
providence of God; for he, seeing his old and trusty servant so
many years, with so extreme and many torments, broken and dried
up, would in no wise heap so many sorrows upon one poor silly
wretch, neither would commit him to the flames of fire, who had
been scorched and so consumed with the sharp sorrows of his mind,
and had sustained so many darts and conflicts of Satan so many
years. God of his divine providence thought this too much, whose
custom was never so to deal with his servants; and therefore he
provided that Robert, either for his learning-sake or soundness of
his strength, should stoutly suffer and sustain this conflict; and
although there lacked no stomach in the other to suffer martyrdom,
yet our Lord thought rather to use this man's stomach and
knowledge in refuting the adversaries' arguments, and so to be
more expedient to the cause of his salvation. But, howsoever the
matter stood, Robert was taken in the stead of John, and that not
without the singular will and love of God to either of them; for
as soon as the mayor of Coventry had received the bishop's
letters, he sent forthwith a private watchword to John, to convey
away himself, who, with his brother William, was not so soon
departed out of his house, but that yet, in spite of the sheriff
and others, the searchers came and rushed in to take him,
according to the bishop's commandment; who when he could in no
place be found, one of the officers, going up into an upper
chamber, found there Robert, the other brother, lying on his bed,
and sick of a long disease, who was by him brought before the
sheriff. And although the sheriff, favouring Robert and his cause,
would fain have dismissed him, saying that "he was not the man for
whom they were sent," yet was he feared with the stout words of
the officer, contending with him about his staying till the
bishop's coming, carried him away against his will, and laid him
fast till the bishop came. And this so much concerning John: now
will I return to Robert's letters, from whence I have made some
digression.

Robert Glover's letter continued.

"The second day after the bishop's coming to Coventry, Master
Warren came to the Guildhall, and willed the chief jailer to carry
me to the bishop. I laid to Master Warren's charge the cruel
seeking of my death; and when he would have excused himself, I
told him he could not wipe his hands so; he was as guilty of my
blood before God, as though he had murdered me with his own hands.

"And so he parted from me, saying, I needed not to fear, if I
would be of his belief. God open his eyes, if it be his will, and
give him grace to believe this, which he and all of his
inclination shall find (I fear) too true for their parts: that is,
that all they which cruelly, maliciously, and spitefully
persecute, molest, and afflict the members of Christ for their
conscience' sake, and for the true testimony of Christ's word, and
cause them most unjustly to be slain and murdered; without speedy
repentance, shall dwell with the devil and his angels in the
fierce lake everlastingly, where they shall wish and desire, cry
and call, but in vain, (as their right companion Epulo did,) to be
refreshed of them, whom in this world they contemned, despised,
disdained, as slaves, misers, and wretches.

"When I came before the bishop in one Denton's house, he began
with this protestation, that he was my bishop for lack of a
better, and willed me to submit myself. I said to him, 'I am not
come to accuse myself; what have you to lay to my charge?' He
asked me whether I was learned? I answered, 'Smally learned.'
Master Chancellor, standing by, said, I was a Master of Arts. Then
my Lord laid to my charge my not coming to the church. Here I
might have dallied with him, and put him to his proofs, forasmuch
as I had not been for a long season in his diocese, neither were
any of the citizens able to prove any such matter against me.
Notwithstanding I answered him, through God's merciful help, that
I neither had nor would come at their church as long as their mass
was used there, to save (if I had them) five hundred lives. I
willed him to show me one jot or tittle in the Scriptures for the
proof and defence of the mass. He answered, he came to teach, and
not to be taught. I was content (I told him) to learn of him, so
far as he was able to teach me by the word of God."

Bishop.--"Who shall judge the word?"

Glover.--"Christ was content that the people should judge his
doctrine by searching the Scriptures, and so was Paul: methinketh
ye should claim no further privilege nor pre-eminence than they
had."

Thus spake Robert Glover, offering him further, that he was
content the primitive church, next to the apostles' time, should
judge betwixt the bishop and him: but he refused also to be judged
by that. Then he said, he was his bishop, and therefore he must
believe him.

"If you say black is white, my Lord," quoth Glover, "must I also
say as you say, and believe the same because you say it is so?"
Master Chancellor here noted me to be arrogant, because I would
not give place to my bishop.

Glover.--"If you will be believed because you be a bishop, why
find you fault with the people that believed Master Latimer,
Master Ridley, Master Hooper, and the residue of them that were
bishops."

Bishop.--"Because they were heretics."

"And may not you err," quoth I, "as well as they?" I looked for
learning at my Lord's hand to persuade me, and he oppressed me
only with his authority. He said, I dissented from the church, and
asked me where my church was before King Edward's time?

"I desired him to show me where their church was in Elias's time,
and what outward show it had in Christ's time."

Bishop.--"Elias's complaint was only of the ten tribes that fell
from David's house, whom he called heretics."

Glover.--"You be not able to show any prophets that the other two
tribes had at that same time." "My Lord making no answer to that,
Master Rogers, one of the masters of the city, cometh in the mean
season, taking upon him as though he would answer to the text. But
my Lord forthwith commanded me to be committed to some tower, if
they had any besides the common gaol, saying, he would at the end
of his visitation of his diocese, weed out such wolves. Master
Rogers willed him to content himself for that night, till they had
taken further order for me. 'Even where it pleaseth you,' said I
to my Lord, 'I am content;' and so I was returned at that time to
the common gaol again, from whence I came.

"On the Friday morning, being the next day after, I had warning by
one of the prisoners to prepare myself to ride with my fellow
prisoners the same day to Lichfield, there to be bestowed at the
bishop's pleasure; which tidings at the first something
discouraged me, fearing lest I should, by the means of my great
sickness, through extreme handling, (which I looked for,) have
died in the prison before I should come to my answer. But I
rebuked immediately with God's word this infidelity in myself, and
by the same corrected mine own mistrust and fantasy after this
manner: 'What make I of God? Is not his power as great in
Lichfield as in Coventry? Doth not his promise extend as well to
Lichfield as to Coventry? Was he not with Habakkuk, Daniel,
Meshech, and Jeremy, in their most dangerous imprisonments? He
knoweth what things we have need of. He hath numbered all the
hairs of our head. The sparrow falleth not on the ground, without
our heavenly Father's will; much more will he care for us if we be
not faithless, whom he hath made worthy to be witnesses of his
truth. So long as we put our trust in him, we shall never be
destitute of his help, neither in prison, neither in sickness nor
in health, neither in life nor in death; neither before kings, nor
before bishops, nor the devil himself: much less one of his
ministers shall be able to prevail against us.' With such-like
meditations I waxed cheerful, of good consolation and comfort; so
that, hearing one say that they could not provide horses enow for
us, I said, 'Let them carry us in a dung-cart for lack of horses,
if they list; I am well content, for my part.'

"Notwithstanding, at the request of my friends, I wrote to Master
Mayor, and his brethren, briefly requiring them that I might make
answer here to such things as should be laid to my charge: the
contents of which letter were these.

"'I beseech you to understand, that it is not unknown, as well to
the keeper of the gaol, as to the inhabitants about me where I
dwell, that I am a man subject to very great sickness, and have
been by the space of seven years and more; so that it is not like
that I shall be removed without peril and danger of my life. And
because I was here committed to ward by your appointment, I would
gladly here answer to such things as should be laid to my charge.

If I may obtain this of you, I have cause thankfully to
acknowledge your indifferency; if otherwise, I pray God it be not
laid to your charge at the great day, where every man shall have
just judgment without respect of person.

"'Your prisoner in the Lord.

always mindful of you in my poor prayer.

ROBERT GLOVER.'

"But I received no answers of my letters to nor fro. I conjectured
that when the bishop and the chancellor had seen them, it moved
them the rather to have me away, being more desirous (as I
suppose) to have had me despatched privily in prison, than to come
openly to my answer. The manner of entreating and using me at my
first coming to prison, did partly declare the same.

"Certain sergeants and constables of Coventry, being appointed to
have the conveying of us to Lichfield, to be delivered there to
one Jephcot the chancellor's man, sent from Coventry with us for
the same purpose, we were commanded to horseback about eleven or
twelve of the clock on Friday, being market-day, that we might be
the more gazed and wondered at: and to kindle the people's hearts
more against us, they did proclaim a letter concerning a
proclamation made for calling in, and disannulling of, all such
books as truly expound and interpret the Scriptures. We came to
Lichfield about four of the clock at night, and had leave to
repose ourselves for our supper-time. We inned at the sign of the
Swan, where we were entertained friendly and gently.

"After supper Jephcot repaired to us, whom we entreated that upon
sureties we might rest ourselves that night, being unprovided of
any thing to help ourselves withal in the prison at that present.
He was content at the first, as he seemed; but afterwards, Whether
it was by persuasion, or rather (as it seemed to me) he did but of
policy put off the time till he had gathered a multitude to stare
and wonder upon us, and also that we should provide nothing to
ease ourselves withal, he revoked his promise; and so by consent
we were had to the prison, the multitude wondering at us. I willed
Jephcot before to execute his office with mercy, telling him that
they should have judgment without mercy that showed no mercy. And
this mercy I found at his hand:-

"He put me into a prison that same night, where I continued till I
was condemned, in a place next to the dungeon, narrow of rooms,
strong of building, and very cold, with small light; and there
allowed he me a bundle of straw, instead of my bed, without chair,
form, or any other thing else to ease myself withal. God of his
mercy gave me great patience through prayer that night, so that,
if it had been his pleasure, I could have been contented to have
ended my life; but Jephcot, and one Persey the bishop's man, which
afterwards was my continual keeper for the most part, came to me
in the morning, to whom I said, 'This is a great extremity; God
send us patience, and no more.'

"Then they were content that I should have a bed of mine own
procurement. But I was allowed no help, neither night nor day, nor
company of any man, notwithstanding my great sickness; nor yet
paper, pen, nor ink, nor books, saving my New Testament in Latin,
and a Prayer-book which I privily stole in.

"Within two days after, Master Chancellor, and one Temsey, a
prebendary there, came to me into my prison. Master Chancellor
exhorted me to conform myself to my Lord, and to the church. He
wished to my soul no more hurt than to his own; belike because I
had laid to his charge at Coventry the seeking of my blood
unjustly and wrongfully.

"Now thus the second time I answered Master Chancellor to his
exhortation, that I refused not to be ruled by that church that
was content to be ordered and governed by the word of God.

"He asked me how I knew the word of God, but by the church."

Glover.--"The church showeth which is the word of God, therefore
the church is above the word of God. This is no good reason in
learning," said I to Master Chancellor, "for it is like unto this:
John showed the people who was Christ; ergo, John was above
Christ. Or else, I have a man that knoweth not the king, and I
tell him who was the king: Am I therefore above the king?"

"Master Chancellor said, he came not to reason with me, and so
departed. So remained I without any further conference of any man
by the space of eight days, and till the bishop's coming: in the
which time I gave myself continually to prayer, and meditation of
the merciful promises of God, made unto all, without exception of
person, that call upon the name of his dear Son Jesus Christ. I
found in myself daily amendment of health of body, increase of
peace in conscience, and many consolations from God, by the help
of his Holy Spirit, and sometimes as it were a taste and
glimmering of the life to come; all for his only Son Jesus
Christ's sake: to him be all praise for ever and ever. Amen.

"The enemy ceased not many times sundry ways to assault me, often
objecting to my conscience mine own unworthiness, through the
greatness of the benefit to be counted among the number of them
that should suffer for Christ, or his gospel's sake. Against him I
replied with the word of God on this sort, What were all those
whom God had chosen from the beginning, to be his witnesses, and
to carry his name before the world? Were they not men, as Paul and
Barnabas said, similiter obnoxii peccato, as well subject to
wickedness, sin, and imperfections, as other men be? Even such
were Noah, Abraham, David, and all the rest; as Paul saith, Who
gave first unto him? And also speaking to every man, What hast
thou, that thou receivedst not? Likewise John, All have received
of his fulness; they were no bringers of any goodness to God, but
altogether receivers. They chose not God first, but he chose them.
They loved not God first, but he loved them first. Yea, he both
loved and chose them when they were his enemies, full of sin and
corruption, and void of all goodness. Est Dominus omnium, dives in
omnes et super omnes invocantes eum. He is and will be still the
same God, as rich in mercy, as mighty, as able, as ready, as
willing to forgive sins without respect of person, to the world's
end, of all them that call upon him. Prope est Dominus omnibus
invocantibus eum: God is near, he is at hand, he is with all; with
all, (I say,) and refuseth none, excepteth none that faithfully,
in true repentance, call upon him; in what hour, what place, or
what time soever it be. It is no arrogancy nor presumption in any
man, to burden God (as it were) with his promise, and of duty to
claim and challenge his aid, help, and assistance in all our
perils, dangers, and distress, calling upon him, not in the
confidence of our own godliness, but in the trust of his promises
made in Christ, in whom, and by whom, and for whose sake,
whosoever boldly approacheth to the mercy-seat of the Father, is
sure to receive whatsoever is expedient or necessary, either for
body or soul, in more ample wise and large manner, than he can
well wish or dare desire. His word cannot lie: Call upon me in the
day of trouble, and I will hear thee; and thou shalt praise me.

"I answered the enemy also on this manner: I am a sinner, and
therefore unworthy to be a witness of his truth. What then? Must I
deny his word, because I am not worthy to profess it? What bring I
to pass in so doing, but add sin to sin? What is greater sin than
to deny the truth of Christ's gospel? as Christ himself beareth
witness, He that is ashamed of me or of my words, of him I also
will be ashamed before my Father and all his angels. I might also,
by like reason, forbear to do any of God's commandments.

"When I am provoked to pray, the enemy may say to me, I am not
worthy to pray, therefore I shall not pray: and so in like manner
of all the commandments, I shall not forbear swearing, stealing,
murdering, because I am not worthy to do any commandment of God.
These be the delusions of the devil, and Satan's suggestions,
which must be overcome by continuance of prayer, and with the word
of God applied, according to the measure of every man's gift,
against all assaults of the devil.

"At the bishop's first coming to Lichfield, after mine
imprisonment, I was called into a by-chamber next to my prison, to
my Lord. Before whom when I came, and saw none but his officers,
chaplains, and servants, except it were an old priest, I was
partly amazed, and lifted up my heart to God for his merciful help
and assistance.

"My Lord asked me how I liked my imprisonment: I gave him no
answer touching that question. He proceeded to persuade me to be a
member of his church, which had continued so many years. As for
our church, (as he called it,) it was not known, he said, but
lately in King Edward's time.

"I profess myself to be a member of that church (said I) that is
builded upon the foundation of the apostles and prophets, Jesus
Christ being the head corner-stone; and so alleged the place of
St. Paul to the Ephesians. And this church hath been from the
beginning, (said I,) though it bear no glorious show before the
world, being ever, for the most part, under the cross and
affliction, contemned, despised, and persecuted. My Lord, on the
other side, contended that they were the church."

Glover.--"So cried all the clergy against the prophets at
Jerusalem, saying, 'The church, the church.'"

"And always when I was about to speak any thing, my Lord cried,
'Hold thy peace; I command thee by the virtue of obedience to hold
thy peace:' calling me a proud, arrogant heretic.

"I willed my Lord to burden me with some specialties, and then to
convince me with some Scriptures and good learning.

"Then my Lord began to move certain questions. I refused to answer
him in corners, requiring that I might make my answer openly. He
said I should answer him there. I stood with him upon that point
until he said, I should to prison again, and there have neither
meat nor drink till I had answered him.

"Then I lifted up my heart to God, that I might stand and agree
with the doctrine of his most holy word.

"The first question was this, How many sacraments Christ
instituted to be used in the church? "The sacrament of baptism,"
said I, "and the sacrament that he instituted at his last supper."

"No more?" said he.

Glover.--"To all those that declare a true and unfeigned
repentance, a sure hope, trust, and confidence in the death of
Christ -- to such, ministers (I grant) have authority to
pronounce, by the power of God's word, the remission of sins."

"Here, interrupting me, he would needs bear me in hand that I
called this a sacrament. I would not greatly contend with him in
that point, because that matter was of no great weight or
importance; although he in so doing did me wrong, for I called it
not a sacrament.

"He asked me further, Whether I allowed their confession? I
answered, No.

"Then he would know my mind what I thought of the presence of
Christ's body in the sacrament. "I answered, that their mass was
neither sacrifice nor sacrament, 'because,' said I, 'you have
taken away the true institution, which when you restore again, I
will tell you my judgment concerning Christ's body in the
sacrament.'"

And thus much did this worthy martyr of God leave behind him by
his own hand in writing concerning the manner of his using and
entreating in prison, and also of his conflicts had with the
bishop and his chancellor. More examinations he had, no doubt,
with the bishop in the public consistory, when he was brought
forth to be condemned, which also he would have left unto us, if
either length of life, or leisure of time, or haste of execution,
had permitted him to finish that he intended; but by reason of the
writ of his burning being come down from London, lack of time
neither did serve him so to do, neither yet could I get the
records of his last examinations, wheresoever they are become.

Only this, which I could learn by relation of one Austen Bernher,
a minister, and a familiar friend of his, concerning the going to
his death, I can report, that the said blessed servant of the
Lord, Master Robert Glover, after he was condemned by the bishop,
and was now at a point to he delivered out of this world, it so
happened, that two or three days before, his heart being lumpish,
and desolate of all spiritual consolation, felt in himself no
aptness nor willingness, but rather a heaviness and dulness of
spirit, full of much discomfort to bear the bitter cross of
martyrdom ready to be laid upon him.

Whereupon, fearing in himself lest the Lord had utterly withdrawn
his wonted favour from him, he made his moan to this Austen, his
friend above remembered, signifying unto him how earnestly he had
prayed day and night unto the Lord, and yet could receive no
motion nor sense of any comfort from him. Unto whom the said
Austen, answering again, willed and desired him patiently to wait
the Lord's pleasure, and howsoever his present feeling was, yet,
seeing his cause was just and true, he exhorted him constantly to
stick to the same, and to play the man, nothing misdoubting but
the Lord in his good time would visit him, and satisfy his desire
with plenty of consolation, whereof (he said) he was right certain
and sure; and therefore desired him, whensoever any such feeling
of God's heavenly mercies should begin to touch his heart, that
then he should show some signification thereof, whereby he might
witness with him the same; and so departed from him.

The next day, when the time came of his martyrdom, as he was going
to the place, and was now come to the sight of the stake, although
all the night before praying for strength and courage he could
feel none, suddenly he was so mightily replenished with God's holy
comfort and heavenly joys, that he cried out, clapping his hands
to Austen, and saying in these words, "Austen, he is come, he is
come," &c., and that with such joy and alacrity, as one seeming
rather to be risen from some deadly danger to liberty of life,
than as one passing out of the world by any pains of death. Such
was the change of the marvellous working of the Lord's hand upon
that good man.

Here followeth the story how John Glover and William Glover were
excommunicate and cast out after their death, and buried in the
fields.

Now that we have discoursed the story of Master Robert Glover,
something also would be touched of his other two brethren, John
and William Glover; who, albeit they were not called to finish
their course by like kind of martyrdom in the fire, as the others
did, yet, because for their constant profession of God's gospel
unto the latter end, they were exempted after their death, and
cast out of the same church, as the other was, I thought them not
unworthy therefore in the story to be joined together, who, in one
cause and the same profession, were not sundered one from the
other.

And first concerning Master John Glover, the eldest brother, what
inward storms and agonies he sustained by the ghostly enemy,
partly ye heard before described: now what his bodily enemies
wrought against him, remaineth to be declared; whose rage and
malice, although God so restrained that they could little prevail
against him so long ashis life endured, yet, after his decease,
having power upon him, what they did ye shall now understand.
After the martyrdom of Master Robert Glover, although John Glover,
seeing his brother to be apprehended for him, had small joy of his
life for the great sorrow of his heart wherewith he was sore
oppressed, and would gladly have put himself in his brother's
stead, if friends had not otherwise persuaded him, showing that in
so doing he might entangle himself, but should do his brother no
good: he thus in great care and vexation endured, yet,
notwithstanding, rubbing out as well as he could, till at length,
about the latter end of Queen Mary, there was a new search made
for the said John Glover.

Whereupon the sheriffs, with their under-officers and servants,
being sent to seek him, came into his house where he and his wife
were. It chanced as he was in his chamber by himself, the
officers, bursting into the house and searching other rooms, came
to the chamber-door were this John Glover was, who, being within,
and holding the latch softly with his hand, perceived and heard
the officers bustling about the door, amongst whom one of the said
officers having the string in his hand, was ready to draw and
pluck at the same.

In the mean time another coming by, (whose voice he heard and
knew,) bade them come away, saying they had been there before.
Whereupon they, departing thence, went to search other corners of
the house, where they found Agnes Glover his wife, who being had
to Lichfield, and there examined before the bishop, at length,
after much ado, was constrained to give place to their tyranny.
John Glover, in the mean time, partly for care of his wife, partly
through cold taken in the woods where he did lie, took an ague,
whereupon, not long after, he left his life, which the cruel
papists so long had sought for. Thus, by the mighty protection of
the Almighty Lord, how John Glover was delivered and defended from
the hands of the persecuting enemies during all the time of his
life, ye have heard. Now what befell after his death, both to him
and William his brother, it is not unworthy to be remembered; who,
after that he was dead and buried in the churchyard without priest
or clerk, Dr. Dracot, then chancellor, six weeks after, sent for
the parson of the town, and demanded how it chanced that he was
there buried. The parson answered that he was then sick, and knew
not of it. Then the chancellor commanded the parson to go home,
and to cause the body of the said John Glover to be taken up, and
to be cast over the wall into the highway: the parson again
answered that he had been six weeks in the earth, and so smelled,
that none was able to abide the savour of him. "Well," quoth Dr.
Dracot, "then take this bill, and pronounce him in the pulpit a
damned soul, and a twelvemonth after take up his bones, (for then
the flesh will be consumed,) and cast them over the wall, that
carts and horses may tread upon them; and then will I come and
hallow again that place in the churchyard where he was buried."
This was recorded by the parson of the town, who told the same to
Hugh Burrows, dwelling at Findern in Derbyshire, and to Mr. Robert
Glover's wife, by whose credible information we received the same.

Not much unlike usage was practised also by these catholic
children of the mother church, upon the body of William, the third
brother; whom after it had pleased Almighty God about the same
season to call out of this vale of misery, the good disposed
people of the town of Wem, in Shropshire, where he died, brought
the body unto the parish church, intending there to have it
buried. But one Bernard, being then curate of the said church,
(and yet is, as I hear say, to this day,) to stop the burial
thereof, rode to the bishop, named Radulph Banes, to certify him
of the matter, and to have his advice therein. In the mean time
the body lying there a whole day, in the night time one Richard
Morice, a tailor, would have interred him. But then came John
Thorlyne, of Wem, with others more, and would not suffer the body
to be buried; expressing to us the contrary example of good Tobit,
for as he was religious in burying the dead, so this man putteth
religion in not burying the dead: so that after he had lain there
two days and one night, cometh the foresaid Bernard the curate
with the bishop's letter,the contents of which letter, being
copied out word for word, here follow.

"Understanding that one Glover, a heretic, is dead in the parish
of Wem, which Glover hath for all the time of my being in this
country been known for a rebel against our holy faith and
religion, a contemner of the holy sacraments and ceremonies used
in the holy church, and hath separated himself from the holy
communion of all good Christian men, and never required to be
reconciled to our mother holy church, nor in his last days did
call for his ghostly father, but died without all rites belonging
to a Christian man; I thought it good not only to command the
curate of Wem, that he should not be buried in Christian man's
burial, but also will and command all the parish of Wem, that no
man procure, help, nor speak, to have him buried in holy ground:
but I do charge and command the churchwardens of Wem, in special,
and all the parish of the same, that they assist the said curate
in defending, and letting, and procuring, that he be not buried
either in the church, or within the wainables of the churchyard:
and likewise I charge those that brought the body to the place, to
carry it away again, and that at their charge, as they will answer
at their peril.

"At Eccleshall, this 6th of September, anno 1558.

"By your ordinary.

RADULPH, Coventry and Lichfield."
Illustration: William Glover's Body Dragged by Horses

By the virtue of this foresaid letter, so it fell out, that they
which brought the corpse thither, were fain at their own charges
to carry it back again. But for so much as the body was corrupted,
and smelt so strongly that scarcely any man might come near it,
they were forced to draw it with horses into a broom-field, and
there was he buried.

The witnesses of the godly end of the said William Glover, dying
in the true faith and confession of Christ, were Master Nowell,
dean of Lichfield, George Wilestone and his wife, Thomas
Constantine, Roger Wydhouse, John Prynne, George Torpelley, &c.

The like example of charitable affection in these catholic
churchmen, is also to be seen and noted in the burying of one
Master Edward Burton, esq., who in the same diocese of Chester,
departing out of this world the very day before Queen Elizabeth
was crowned, required of his friends, as they would answer for it,
that his body should be buried in his parish church, (which was
St. Chad's in Shrewsbury,) so that no mass-monger should be
present thereat; which thing being declared to the curate of that
parish, named Sir John Marshall, and the body being withal brought
to the burial, upon the same day when the queen was crowned, the
curate, being therewith offended, said plainly, that he should not
be buried in the church there. Whereunto one of his friends, named
George Torpelley, answering again, said, that God would judge him
in the last day, &c. Then the priest "Judge God," saith he, "or
devil; the body shall not come there." And so they buried him in
his own garden, where he is no doubt as near the kingdom of
heaven, as if he had been buried in the midst of the church.
Note 1: The following interesting extracts are from the preface to a
Narrative of Glover, Mrs. Lewes, and Augustine Bernher, by the able
vicar of Mancetter, the Rev. B. Richings.

"It appears that the manor-house, with a considerable estate, was
purchased by Mr. John Glover, and was the property and residence of the
Glovers, from about the year 1550 to 1677. The house, though somewhat
modernized, is the same building which stood in the reign of Edward the
Sixth. It is constructed of a frame-work of wood, which has not
undergone the slightest alteration. If the plaster were removed, its
massive timber would now be seen, and would exhibit the simple
architecture of the times in which it was built. The interior, also, it
may be observed, has not been so much altered as might be supposed,
considering the lapse of time. The old oak staircase, so often trod by
the Glovers, and down the very steps of which Robert Glover descended,
for the last time, in the custody of the officers, still remains; and,
most happily for the lovers of antiquity, it has escaped the painter's
brush. Not so, unfortunately, the oak pannels with which the passages
and the rooms were wainscotted, or those massy carved beams, which
bisect each other, and attract the eye of every stranger.

"On removing to Mancetter, Mr. John Glover left a relative of his, in
Baxterley Hall, which he had built, and which afterwards, for a century
at least, was also a residence of the Glovers, who possessed large
estates in that parish and neighbourhood. The names of "Hugo," who died
in "1615," and "Hugo Glover, gentleman," who died in "1648," are
recorded in Baxterley church; and from the same name, which may be seen
on the tower of that church, with a shield, from which time has effaced
the arms, we may conclude it to have been rebuilt by that family.

"Our martyr, Robert Glover, married a niece of Bishop Latimer, and had
three sons and one daughter at the time of his apprehension. His eldest
son, named Hugh, inherited the Mancetter property, as heir-at-law to his
uncle, John Glover, who died at Mancetter, 1558.

"In the reign of Edward the Sixth, Baxterley Hall was built by Mr. John
Glover, who, from the arms and badges carved upon the timber, was at
that time a retainer to Lord Ferrers. He formerly held some official
situation in Merevale Abbey [Founded by Robert, earl of Ferrers, A. D.
1148.]; to which house that famous assertor of the protestant religion,
Bishop Latimer, resorted. As the journeys of this venerable old man were
generally performed on foot, with few attendants, and in a plain dress -
- his New Testament fastened to his girdle, and his uncased spectacles
suspended by a string of leather from his neck--we may imagine we see
him entering the Abbey, ready prepared to open his Testament; that, from
that sacred source, holding forth the word of life, he might make known
that Saviour whose all-sufficiency was denied, and whose glory was
obscured, by the idolatrous worship, the pagan ceremonies, and the
antichristian tenets of popery. Bishop Latimer has been styled 'the
apostle of England;' and his spiritual instructions so grounded Robert
Glover in the truth of the gospel, that, rather than be moved away from
it, he chose to lay down his life, and to suffer all the troubles and
pains of a cruel martyrdom.

"It may be inferred, that not Robert only, but his brothers John and
William also, were instructed by Bishop Latimer; and if but few sons
could point to such a spiritual father, few fathers could boast of three
such sons in the faith, or of three brothers more closely allied to each
other, in their stedfast profession of the gospel.

"Robert Glover was burnt at Coventry on the fourteenth of September,
1555; and the venerable Bishop Latimer, in the eighty-fifth year of his
age, at Oxford, [with Ridley, bishop of London] on the sixteenth of
October following; so that they nearly finished their course together;
being called to endure the same sufferings, and to receive the same
reward -- ven 'a crown of glory which fadeth not away.'

"But how soon are they forgotten on earth, whose 'names are written in
heaven!' Though this pious family of the Glovers endured so much
persecution for their profession of the gospel, yet in the History of
Mancetter no mention is made of them, in their distinguishing character,
as suffering Protestants during the cruel and calamitous reign of Queen
Mary. The martyrdom of Robert Glover is not recorded in that work;-- an
omission only to be accounted for on the supposition that the author did
not know that such an event had ever occurred. Whilst we bestow the
grateful suffrage of our praise and admiration on those who have
signalized themselves by their courage in the field, or by their mental
superiority in the cabinet; whilst the cherished names of our senators
and patriots are held in perpetual veneration, and pointed out as the
proudest ornaments of our national monuments; the martyrs of our
religion are too frequently consigned to forgetfulness and neglect.
Their names are excluded from the circles of modern taste; or, if
breathed in 'ears polite,' they are pronounced with distrust, or heard
with fashionable indifference. Nevertheless, they were men who stood
surety for our faith in the day of her battles; and in that cause, which
they advocated and adorned, have transmitted to us a glowing record of
their Christian fervour and heroic fortitude.-- Whilst the prowess of
the warrior has wrested the spear from political tyranny, the firmness
of the Christian martyr has freed us from the still more oppressive
grasp of spiritual despotism. It was his moral courage that first struck
off the fetters of that blind superstition, which had so long shackled
the minds and degraded the altars of our country; and it was his
sufferings and death which paved the way for that blessed period from
which we date the triumph of national freedom, and the ascendancy of the
protestant faith.'"

Note 2: In Seeley's most valuable reprint, Manchester is made to have
the credit of giving birth to Glover, but the Rev. J. Richings, the
vicar of Mancetter, has satisfactorily proved that the scene of his own
pastoral labours is the birth- place of the martyr.

Note 3: The following is a copy of each of the monuments erected
recently in Mancetter church, to the memory of Glover, and of Mrs.
Lewes.

TO THE SACRED MEMORY
OF
ROBERT GLOVER.
Martyr:

A Gentleman whose Family, for more than a CENTURY, resided in the manor-
house of MANCETTER, and possessed extensive property in this Parish.
But, above all, this pious Family were rich in Grace, and in the
Knowledge and Love of CHRIST; and were well known for their devotedness
to the PROTESTANT FAITH, when nothing awaited the profession of it but
bonds, imprisonment, and death. What Persecutions befell his Brothers
John and William, cannot be here recorded, ROBERT alone was called to
endure the Sufferings and to receive the Crown of MARTYRDOM; and was
burnt at COVENTRY A. D. 1555. For some days before his execution, this
faithful witness for CHRIST was in great heaviness, fearing that the
LORD had forsaken him; but the Promise, "I will never leave thee nor
forsake thee," was so fulfilled to him, that, as he drew near to the
stake, he was on a sudden so mightily replenished with holy comfort and
heavenly joy, that, clapping his hands, he exclaimed to a Christian
Friend, "HE IS COME -- HE IS COME," whose coming gave him "the oil of
joy for mourning, and the garment of praise for the spirit of
heaviness."
"THE NOBLE ARMY OF MARTYRS PRAISE THEE.
THOU ART THE KING OF GLORY, O CHRIST."

TO THE SACRED MEMORY
OF
MRS. LEWES.
Martyr:

A Lady who, having witnessed in the presence of her Persecutors a GOOD
CONFESSION, sealed the truth with her Blood, and was burnt at LICHFIELD
A. D.1557. First led by the cruel Persecutions of the CHURCH OF ROME, to
doubt whether it could be the CHURCH OF CHRIST, she was afterwards
indebted to the pious Family of the Glovers for that more perfect
knowledge of the Truth, which became dearer unto her than LIFE itself.
Her love to CHRIST enabled her to bear with patience a very long and
severe imprisonment; yea, she was not only willing to be bound, but also
to die for the NAME of the LORD JESUS; meekly desiring that all the
circumstances of her death might be so ordered, that her Friends might
be comforted, her SAVIOUR glorified, and HIS enemies confounded. When
chained to the stake, she manifested a cheerful serenity, and a
countenance so unchanged as to astonish all who beheld her; and when the
flames burst around her, standing unmoved, she only lifted up her hands
towards Heaven, whither her triumphant spirit speedily ascended,
entering into the presence and joy of her LORD.
"BE THOU FAITHFUL UNTO DEATH, AND I WILL
GIVE THEE A CROWN OF LIFE."

$

313. CORNELIUS BUNGEY

Fellow martyr with Master Robert Glover.

In the same fire with him was burned also Cornelius Bungey, a
capper of Coventry, and condemned by the said Radulph, bishop of
Coventry and Lichfield. As concerning the articles which were to
him objected, the effect thereof was this.

Articles objected to Cornelius Bungey.

"First, It was articulate against him, that these three years
last, in the city of Coventry and Lichfield, and other places
about, he did hold, maintain, argue, and teach, that the priest
hath no power here to absolve any sinner from his sins.

"Secondly, That by baptism sins be not washed away; because. he
said, that the washing of the flesh purgeth the flesh outwardly,
and not the soul.

"Thirdly, That there be in the church only two sacraments, that
is, baptism and the Lord's supper.

"Fourthly, That in the sacrament of the popish altar, was not the
real body and blood of Christ, but the substance of bread and wine
there remaining still, because St. Paul calleth it bread and wine,
&c.

"Fifthly, That he, within the compass of the said years and time,
did hold, maintain, and defend, that the pope is not the head of
the visible church here on earth, &c.

"Sixthly, That he was of the diocese and jurisdiction of the
bishop of Coventry and Lichfield, &c.

"Seventhly, That the premises are true, manifest, and notorious,
and that upon the same there hath been and is a public voice and
fame, as well in the places above rehearsed, as in other quarters
also about," &c.

His answers to the articles.

"Unto the which articles he answered again: to the first he
granted, and to every part thereof; meaning after the popish
manner of absolution.

"To the second he granted first, and afterwards revoked the same.

"To the third also he granted, adding withal that in Scripture
there be no more contained.

"To the fourth, touching the sacrament, he granted, and to every
part thereof.

"To the fifth, concerning the pope, likewise.

"Also to the sixth he granted, and likewise to the seventh."

Upon these articles and his answers to the same, the said Radulph
the bishop read the sentence, and so committed him also, after
condemnation of Master Robert Glover, to the secular power.

Thus this foresaid Cornelius, falsely condemned by the bishop
before mentioned, suffered at the same stake with the Christian
martyr Master Robert Glover at Coventry, about the twentieth day
of September.

Moreover, in the said county of Salop, I find that one Oliver
Richardine of the parish of Whitchurch, was burned in
Haverfordwest, Sir John Ygone being sheriff the same time, which
seemeth to be about the latter year of Bing Henry the Eighth:
whose name, because it was not mentioned before, I thought here to
give some little touch of him, having now in hand to speak of the
persecution within the diocese of Coventry and Lichfield.

$

314. WILLIAM WOLSEY AND ROBERT PYGOT.

After the suffering, of Master Robert Glover and Cornelius Bungey,
at Coventry, followeth next the condemnation of other two blessed
martyrs, which were judged and condemned at Ely, by John Fuller,
the bishop's chancellor of Ely, Dr. Shaxton, his suffragan, Robert
Steward, dean of Ely, John Christopherson, dean of Norwich,
October the ninth, A. D. 1555; the names of which martyrs were
William Wolsey and Robert Pygot, dwelling both in the town of
Wisbeach, which William Wolsey being a constable, dwelling and
inhabiting in the town of Wells, was there brought to death by the
means and procurement of one Richard Everard, gentleman, a justice
appointed for those days, who extremely handled the same William
Wolsey, and bound him to the good abearing, causing him to put in
sureties upon his good behaviour, until the next general sessions
holden within the isle of Ely: and so the said Wolsey, being
despatched of his office, and brought in trouble, removed his
house and dwelling-place, coming to dwell in the town of Wisbeach.
Then being called again at the next sessions, he was still
constrained to put in new sureties, which at the length he refused
to do, and so was commanded to the jail at the assizes holden at
Ely in Lent.

In the Easter week following, there repaired to confer with him,
Dr. Fuller the chancellor, with Christopherson, and one Dr. Young,
who laid earnestly to his charge that he was out of the catholic
faith, willing him to meddle no further with the Scriptures, than
it did become such a layman as he was to do. The said William
Wolsey standing still a great while, suffering them to say their
pleasures, at the last answered in this wise "Good Master Doctor,
what did our Saviour Christ mean, when he spake these words,
written in the twenty-third chapter of St. Matthew's Gospel, Woe
be unto you, scribes and Pharisees, ye hypocrites, for ye shut up
the kingdom of heaven before men: ye yourselves go not in, neither
suffer ye them that come to enter in."

"Yea," saith Dr. Fuller, "you must understand, that Christ spake
to the scribes and Pharisees."

"Nay, Master Doctor," saith Wolsey, "Christ spake even to you, and
your fellows here present, and to all other such like as you be."

"Away, Master Doctor," said Christopherson, "for you can do no
good with this man." "Yet," saith Dr. Fuller, "I will leave thee a
book to read, I promise thee, of a learned man's doing;" that is
to say, of Dr. Watson's doing, who was then bishop of Lincoln.

Wolsey, receiving the same book, did diligently read it over, 
which in many places did manifestly appear contrary to the known
truth of God's word. At the length, a fortnight or three weeks
following, the said Dr. Fuller, resorting again to the prison-
house to confer with the said Wolsey, did ask him how he did like
the said book (thinking that he had won him by the reading of the
same): who answered him and said, "Sir, I like the book no
otherwise than I thought before I should find it." Whereupon the
chancellor taking his book, departed home.

At night, when Dr. Fuller came to his chamber to look on it, he
did find in many places, contrary to his mind, the book rased with
a pen by the said Wolsey. The which he seeing, and being vexed
therewith, said, "Oh! this is an obstinate heretic, and hath quite
marred my book."

Then the assizes holden at Wisbeach drawing nigh, Dr. Fuller
cometh again to the said Wolsey, and speaketh unto him on this
manner "Thou dost much trouble my conscience; wherefore I pray
thee depart, and rule thy tongue, so that I hear no more complaint
of thee; and come to the church when thou wilt, and if thou be
complained upon, so far as I may, I promise thee I will not hear
of it."

"Master Doctor," quoth Wolsey, "I was brought hither by a law; and
by a law I will be delivered."

Then, being brought to the sessions before named, Wolsey was laid
in the castle at Wisbeach, thinking to him and all his friends,
that he should have suffered there at that present time; but it
proved nothing so.

Then Robert Pygot the painter, being at liberty, was there
presented by some evil-disposed persons (sworn men, as they called
them) for not coming to the church.

The said Pygot being called in the sessions, would not absent
himself, but there did plainly appear before Sir Clement Higham,
being judge, who said unto him; "Ah! are you the holy father the
painter? How chance ye came not to the church?" "Sir," quoth the
painter, "I am not out of the church, I trust in God."

"No, sir," said the judge "this is no church; this is a hall."
"Yea, sir," said Pygot, "I know very well it is a hall: but he
that is in the true faith of Jesus Christ, is never absent, but
present in the church of God."

"Ah, sirrah! "said the judge, "you are too high learned for me to
talk withal; wherefore I will send you to them that be better
learned than I;" straightways commanding him to the jail where
Wolsey lay. So the sessions being broken up and ended, the said
Wolsey and Pygot were carried again to Ely into prison, where they
both did remain till the day of their death.

In the mean time certain of their neighbours of Wisbeach
aforesaid, being at Ely, came to see how they did. There came
thither also a chaplain of Bishop Goodrike's, a Frenchman born, 
one Peter Valentius, who said unto the said Wolsey and Pygot, "My
brethren, according to mine office, I am come to talk with you,
for I have been almoner here these twenty years and above.
Wherefore I must desire you, my brethren, to take it in good part
that I am come to talk with you. I promise you, not to pull you
from your faith; but I both require and desire in the name of
Jesus Christ, that you stand to the truth of the gospel and word;
and I beseech the Almighty God, for his Son Jesus Christ's sake,
to preserve both you and me in the same unto the end. For I know
not myself, my brethren, how soon I shall be at the same point
that you now are." Thus, with many other like words, he made an
end, causing all that were there present to water their cheeks,
contrary to the hope they all had in him; God be praised
therefore.

Then within short time after, Pygot and Wolsey were called to
judgment about the ninth day of October, before Dr. Fuller, then
chancellor, with old Dr. Shaxton, Christopherson, and others in
commission, who laid earnestly to their charge for their belief in
divers articles, but especially of the sacrament of the altar.
Whereunto their answer was, that the sacrament of the altar was an
idol, and that the natural body and blood of Christ were not
present really in the said sacrament; and to this opinion they
said they would stick, believing perfectly the same to be no
heresy that they had affirmed, but the very truth, whereupon they
would stand. Then said the doctors, that they were out of the
catholic faith.

Then Dr. Shaxton said unto them, "Good brethren, remember
yourselves, and become new men, for I myself was in this fond
opinion that you are now in, but I am now become a new man."

"Ah," said Wolsey, "are you become a new man? Woe be to thee, thou
wicked new man, for God shall justly judge thee."

Dr. Fuller then spake, saying, "This Wolsey is an obstinate
fellow, and one that I could never do good upon. But as for the
painter, he is a man quiet and indifferent, (as far as I
perceive,) and is soon reformed, and may very well be delivered
for any evil opinion I find in him."

Then Christopherson called for pen and ink, and wrote these words
following "I, Robert Pygot, do believe, that after the words of
consecration spoken by the priest, there remaineth no more bread
and wine, but the very body and blood of Christ really and
substantially, the self-same that was born of the Virgin Mary;"
and reading it to the painter he said thus, "Dost thou believe all
this according as it is written?"

"No, sir," said the painter, "that is your faith, and not mine."

Christopherson.--"Lo, Master Dr. Fuller, you would have let this
fellow go; he is as much a heretic as the other." And so
immediately judgment was given upon them to die: which done, after
the sentence read, they were sent again to the prison, where they
did lie till the day of their death. At which day, one Peacock,
bachelor of divinity, being appointed to preach, took his text out
of the First Epistle of St. Paul to the Corinthians, chapter v.,
of one that had lived inordinately, by abusing his father's wife;
likening the said Pygot and Wolsey to the same man, oftentimes
saying, that such members must be cut off from the congregation;
most maliciously reporting the said Wolsey to be clean out of the
faith, and in many places quite denying the Scripture.

So, his sermon being ended, the forenamed Pygot and Wolsey being
brought to the place of execution, and so bound to the stake with
a chain, thither cometh one Sir Richard Collinson, a priest, at
that time destitute of any biding-place or stay of benefice, who
said unto Wolsey, "Brother Wolsey, the preacher hath openly
reported in his sermon this day, that you are quite out of the
catholic faith, and deny baptism, and that you do err in the Holy
Scripture: wherefore I beseech you, for the certifying of my
conscience, with others here present, that you declare in what
place of the Scripture you do err or find fault."

Wolsey.--"I take the eternal and everlasting God to witness that I
do err in no part or point of God's book, the Holy Bible, but hold
and believe in the same to be most firm and sound doctrine in all
points most worthy for my salvation, and for all other Christians,
to the end of the world. Whatsoever mine adversaries report by me,
God forgive them there-for." With that cometh one to the fire with
a great sheet knit full of books to burn, like as they had been
New Testaments. "Oh," said Wolsey, "give me one of them;" and
Pygot desired another; both of them clapping them close to their
breasts, saying Psalm cvi., desiring all the people to say Amen;
and so received the fire most thankfully. The witnesses and
informers hereof, were, Robert Scortred, Robert Crane, Edward
Story, Robert Kendall, Richard Best, &c.

Concerning the story of William Wolsey, I received moreover, from
the university of Cambridge, by a credible person and my faithful
friend, William Fulke, this relation, which I thought in this
place not unmeet to be notified unto the reader, in order and form
as followeth.

"There were burned at Ely two godly martyrs, the one called
Wolsey, the other Pygot. In these two appeared divers opinions of
one spirit. Pygot was mild, humble, and modest, promising that he
would be conformable to his persecutors, if they could persuade
him by the Scripture. The other (Wolsey) was stout, strong, and
vehement, as one having ??????????? [Greek: plerophorian] of the
Spirit, and detested all their doings, as of whom he was sure to
receive nothing but cruelty and tyranny. He was wonderful jealous
over his companion, fearing lest his gentle nature would have been
overcome by the flattering enticements of the world; and therefore
the same day that they were burned, when they would have talked
with him alone, he pulled him away from them almost by force. He
was so desirous to glorify God with his suffering, that being
wonderful sore tormented in the prison with the toothache, he
feared nothing more than that he should depart before the day of
execution (which he called his glad day) were come.

"This Wolsey being in prison at Ely, was visited by Thomas Hodilo,
beer-brewer in Ely. To him he delivered certain money to be
distributed, as he appointed, part to his wife, and part to his
kinsfolks and friends, and especially six shillings eight pence to
be delivered to one Richard Denton, smith, dwelling at Wellney in
Cambridgeshire, within the jurisdiction of the isle of Ely, with
his commendation, that he marvelled that he tarried so long behind
him, seeing that he was the first that delivered him [Wolsey] the
book of Scripture into his hand, and told him that it was the
truth; desiring him to make haste after, as fast as he could.

"This Thomas Hodilo, both to avoid the danger of the time, and to
have a witness of his doings herein, delivered the said sum of
money to one Master Laurence, preacher in Essex, (which then
resorted often to his house,) to be distributed as Wolsey had
appointed; which thing he performed, riding from place to place.
And when this six shillings eight pence was delivered to 'Richard
Denton with the commendation aforesaid, his answer was this: I
confess it is true, but alas I cannot burn.' This was almost one
whole year after Wolsey was burned. But he that could not burn in
the cause of Christ, was afterward burned against his will, when
Christ had given peace to his church. For in the year of our Lord
1564, on Tuesday, being the eighteenth of April, his house was set
on fire, and while he went in to save his goods, he lost his life;
with two others that were in the same house.

"Witnessed by
~
Thomas Hodilo and William Fulke."

Not much unlike to this, was also the example of Master West,
chaplain to Bishop Ridley, who, refusing to die in Christ's cause
with his master, said mass against his conscience, and soon after
died.

$

315. RIDLEY AND LATIMER -- INTRODUCTION.

Illustration: Bishop Ridley
Dr. Nicholas Ridley, and Master Hugh Latimer, both bishops,
preachers, and martyrs of Christ; with their doings, conferences,
and sufferings described.

 THE same year, month, and day, which the fore-said two martyrs,
William Wolsey and Thomas Pygot, suffered at Ely, which was A. D.
1555, October sixteenth, followed also at Oxford the slaughter of
two other special and singular captains and principal pillars of
Christ's church, Master Ridley, bishop of London, and Master Hugh
Latimer, bishop sometime of Worcester, of whose famous doings and
memorable learning, and incomparable ornaments and gifts of grace,
joined with no less commendable sincerity of life, as all the
realm can witness sufficiently; so it needeth not greatly that we
should stand exactly at this time in setting forth a full
description of the same, but only to comprehend briefly, in a few
words, touching the order of their lives, so much as necessarily
serveth to the due instruction of the reader, and maketh to the
use of this present history, in declaring first their beginning
and bringing up; then their studies and acts in the university;
their preferments also by their studies to higher dignity; at last
their trouble and travail in setting forth religion, and in
maintaining the same to the shedding of their blood. And first to
begin with the life of Master Ridley, whose story here ensueth.

Among many other worthy and sundry histories and notable acts of
such as of late days have been turmoiled, murdered, and martyred,
for the true gospel of Christ in Queen Mary's reign, the tragical
story and life of Dr. Ridley, I thought good to commend to
chronicle, and leave to perpetual memory; beseeching thee (gentle
reader) with care and study well to peruse, diligently to
consider, and deeply to print the same in thy breast, seeing him
to be a man beautified with such excellent qualities, so ghostly
inspired and godly learned, and now written doubtless in the book
of life, with the blessed saints of the Almighty, crowned and
throned amongst the glorious company of martyrs. First, descending
of a stock right worshipful, he was born in Northumberlandshire,
who, being a child, learned his grammar with great dexterity in
Newcastle, and was removed from thence to theuniversity of
Cambridge, where he in short time became so famous, that for his
singular aptness, he was called to higher functions and offices of
the university, by degree attaining thereunto, and was called to
be head of Pembroke Hall, and there made doctor of divinity. After
this, departing from thence, he travelled to Paris, who, at his
return, was made chaplain to King Henry the Eighth, and promoted
afterwards by him to the bishopric of Rochester; and so from
thence translated to the see and bishopric of London, in King
Edward's days.

In which calling and offices he so travailed and occupied himself
by preaching and teaching the true and wholesome doctrine of
Christ, that never good child was more singularly loved of his
dear parents, than he of his flock and diocese. Every holiday and
Sunday he lightly preached in some one place or other, except he
were otherwise letted by weighty affairs and business; to whose
sermons the people resorted, swarming about him like bees, and
coveting the sweet flowers and wholesome juice of the fruitful
doctrine, which he did not only preach, but showed the same by his
life, as a glittering lanthorn to the eyes and senses of the
blind, in such pure order and chastity of life, (declining from
all evil desires and concupiscences,) that even his very enemies
could not reprove him in any one jot thereof.

Besides this, he was passingly well learned, his memory was great,
and he of such reading withal, that of right he deserved to be
comparable to the best of this our age, as can testify as well
divers his notable works, pithy sermons, and sundry his
disputations in both the universities, as also his very
adversaries, all which will say no less themselves.

Besides all this, wise he was of counsel, deep of wit, and very
politic in all his doings. How merciful and careful he was to
reduce the obstinate papists from their erroneous opinions, and by
gentleness to win them to the truth, his gentle ordering and
courteous handling of Dr. Heath, late archbishop of York, being
prisoner with him in King Edward's time in his house one year,
sufficiently declareth. In fine, he was such a prelate, and in all
points so good, godly, and ghostly a man, that England may justly
rue the loss of so worthy a treasure. And thus hitherto concerning
these public matters.

Now will I speak something further, particularly of his person and
conditions. He was a man right comely and well proportioned in all
points, both in complexion and lineaments of the body. He took all
things in good part, bearing no malice nor rancour in his heart,
but straightways forgetting all injuries and offences done against
him. He was very kind and natural to his kinsfolk, and yet not
bearing with them any thing otherwise than right would require,
giving them always for a general rule, yea, to his own brother and
sister, that they, doing evil, should seek or look for nothing at
his hand, but should be as strangers and aliens unto him; and they
to be his brother and sister, which used honesty, and a godly
trade of life.

He, using all kinds of ways to mortify himself, was given to much
prayer and contemplation; for duly every morning, so soon as his
apparel was done upon him, he went forthwith to his bed-chamber,
and there, upon his knees, prayed the space of half an hour; which
being done, immediately he went to his study, if there came no
other business to interrupt him, where he continued till ten of
the clock, and then came to the common prayer, daily used in his
house. The prayers being done, he went to dinner, where he used
little talk, except otherwise occasion by some had been
ministered, and then was it sober, discreet, and wise, and
sometimes merry, as cause required.

The dinner done, which was not very long, he used to sit an hour
or thereabouts, talking, or playing at the chess: that done, he
returned to his study, and there would continue, except suitors or
business abroad were occasion of the contrary, until five of the
clock at night, and then would come to common prayer, as in the
forenoon: which being finished, he went to supper, behaving
himself there as at his dinner before. After supper recreating
himself in playing at chess the space of an hour, he would then
return again to his study; continuing there till eleven of the
clock at night, which was his common hour to go to bed, then
saying his prayers upon his knees, as in the morning when he rose.
Being at his manor of Fulham, as divers times he used to be, he
read daily a lecture to his family at the common prayer, beginning
at the Acts of the Apostles, and so going through all the Epistles
of St. Paul, giving to every man that could read, a New Testament,
hiring them besides with money to learn by heart certain principal
chapters, but especially Acts xiii., reading also unto his
household oftentimes Psalm ci., being marvellous careful over his
family, that they might be a spectacle of all virtue and honesty
to others. To be short, as he was godly and virtuous himself, so
nothing but virtue and godliness reigned in his house, feeding
them with the food of our Saviour Jesus Christ.

Now remaineth a word or two to be declared of his gentle nature
and kindly pity in the usage of an old woman called Mrs. Bonner,
mother to Dr. Bonner, sometime bishop of London, which I thought
good to touch, as well for the rare clemency of Dr. Ridley, as the
unworthy inhumanity and ungrateful disposition again of Dr.
Bonner. Bishop Ridley, being at his manor of Fulham, always sent
for this said Mrs. Bonner, dwelling in a house adjoining to his
house, to dinner and supper, with one Mrs. Mungey, Bonner's
sister, saying, "Go for my mother Bonner;" who, coming, was ever
placed in the chair at the table's end, being so gently entreated,
welcomed, and taken, as though he had been born of her own body,
being never displaced of her seat, although the king's council had
been present; saying, when any of them were there, as divers times
they were, "By your Lordship's favour, this place of right and
custom is for my mother Bonner." But how well he was recompensed
for this his singular gentleness and pitiful piety after, at the
hands of the said Dr. Bonner, almost the least child that goeth by
the ground can declare. For who afterward was more enemy to Ridley
than Bonner and his? Who more went about to seek his destruction
than he? recompensing this his gentleness with extreme cruelty; as
well appeared by the strait handling of Ridley's own natural
sister, and George Shipside her husband, from time to time:
whereas the gentleness of the other did suffer Bonner's mother,
sister, and other of his kindred, not only quietly to enjoy all
that which they had of Bonner, but also entertained them in his
house, showing much courtesy and friendship daily unto them:
whereas on the other side, Bishop Bonner, being restored again,
would not suffer the brother and natural sister of Bishop Ridley,
and other his friends, not only not to enjoy that which they had
by the said their brother Bishop Ridley, but also currishly,
without all order of law or honesty, by extort power wrested from
them all the livings they had.

And yet, being not therewith satisfied, he sought all the means he
could to work the death of the foresaid Shipside, saying, that he
would make twelve godfathers to go upon him; which had been
brought to pass indeed, at what time he was prisoner at Oxford,
had not God otherwise wrought his deliverance by means of Dr.
Heath, then the bishop of Worcester.

Hereby all good indifferent readers notoriously have to
understand, what great diversity was in the disposition of these
two natures; whereof as the one excelled in mercy and pity, so the
other again as much or more excelled in churlish ingratitude, and
despiteful disdain. But of this matter enough.

Now concerning God's vocation, how Dr. Ridley was first called to
the savouring and favouring of Christ and his gospel, partly by
his disputation before, and other his treatises, it may appear
that the first occasion of his conversion was by reading of
Bertram's Book of the Sacrament, whom also the conference with
Bishop Cranmer, and with Peter Martyr, did not a little confirm in
that behalf: who now, by the grace of God, being thoroughly won
and brought to the true way, as he was before blind and zealous in
his old ignorance, so was he constant and faithful in the right
knowledge which the Lord had opened unto him, (as well appeared by
his preachings and doings during all the time of King Edward,) and
so long did much good, while authority of extern power might
defend and hold up the peace of the church, and proceedings of the
gospel. But after that it so pleased the heavenly will of the Lord
our God, to bereave us of that stay, and call from us King Edward,
that precious prince, as the whole state of the Church of England
was left desolate and open to the enemies' hand; so this Bishop
Ridley, after the coming in of Queen Mary, eftsoon, and with the
first, was laid hands upon, and committed to prison, as before
hath sufficiently been expressed: first in the Tower, then after,
translated from thence with the archbishop of Canterbury and
Master Latimer to Oxford, was with them enclosed in the common
gaol and prison of Bocardo, while at length, being dissevered from
them, he was committed to custody in the house of one Irish, where
he remained till the last day of his death and martyrdom, which
was from the year of our Lord 1554, till the year 1555, and
sixteenth day of October.

Furthermore, as touching his disputations and conflicts had at
Oxford, and also of his determination had at Cambridge, also his
travails in persuading and instructing the Lady Mary before she
was queen, his reasons and conference likewise had in the Tower at
the lieutenant's board, enough hath been said already. Beside
this, other conferences he had in prison both with Dr. Cranmer and
Master Latimer, as here followeth to be read.

$

316. RIDLEY AND LATIMER DEBATE WITH "ANTONIAN."
A conference had betwixt Master Ridley and Master Latimer in 
prison, upon the objection of Antonian; meaning, by that name,
some popish persecutor -- as Winchester; alluding thereby to the
History of Victor, Book III. on African Persecutions.

Ridley.--"In writing again ye have done me an unspeakable
pleasure, and I pray that the Lord may requite it you in that day;
for I have received great comfort at your words: but yet I am not
so filled withal, but that I thirst much more now than before, to
drink more of that cup of yours, wherein ye mingle unto me
profitable with pleasant. I pray you, good father, let me have one
draught more to comfort my stomach; for surely except the Lord
assist me with his gracious aid, in the time of his service, I
know I shall play but the part of a white-livered knight. But
truly my trust is in him, that in mine infirmity he should try
himself strong, and that he can make the coward in his cause to
fight like a man.-- Sir, now I daily look when Diotrephes with his
warriors shall assault me; wherefore I pray you, good father, for
that you are an old soldier, and an expert warrior, and God
knoweth I am but a young soldier, and as yet of small experience
in these feats, help me, I pray you, to buckle my harness. And now
I would have you to think, that these darts are cast at my head of
some one of Diotrephes' or Antonius' soldiers."

Antonian.--"All men marvel greatly, why you, after the liberty you
have granted unto you, more than the rest, do not go to mass,
which is a thing (as you know) now much esteemed of all men, yea,
of the queen herself."

Ridley.--"Because no man that layeth hand on the plough, and
looketh back, is fit for the kingdom of God, and also for the
self-same cause why St. Paul would not suffer Titus to be
circumcised, which is, that the truth of the gospel might remain
with us uncorrupt. And again, If I build again the things which I
destroyed, I make myself a trespasser. This is also another cause:
lest I should seem by outward fact to allow the thing, which I am
persuaded is contrary to sound doctrine, and so should be a
stumbling-stock unto the weak. But woe be unto him by whom offence
cometh! it were better for him that a millstone were hanged about
his neck, and he cast into the midst of the sea."

Latimer.--"Except the Lord help me, ye say. Truth it is: for
without me, saith he, ye can do nothing; much less suffer death of
our adversaries, through the bloody law now prepared against us.
But it followeth, If you abide in me, and my word abide in you,
ask what you will, and it shall be done for you. What can be more
comfortable? Sir, you make answer yourself so well, that I cannot
better it. Sir, I begin now to smell what you mean by travailing
thus with me: you use me as Bilney did once, when he converted me,
pretending as though he would be taught of me, he sought ways and
means to teach me, and so do you. I thank you therefore most
heartily. For indeed you minister armour unto me, whereas I was
unarmed before and unprovided, saving that I give myself to prayer
for my refuge."

Antonian.--"What is it then that offendeth you so greatly in the
mass, that you will not vouchsafe once either to hear it or see
it? and from whence cometh this new religion upon you? Have not
you used in times past to say mass yourself?"

Ridley.--"I confess unto you my fault and ignorance; but know you
that for these matters I have done penance long ago, both at
Paul's Cross, and also openly in the pulpit at Cambridge, and I
trust God hath forgiven me this mine offence: for I did it upon
ignorance. But if you be desirous to know, and will vouchsafe to
hear, what things do offend me in the mass, I will rehearse unto
you those things which be most clear, and seem to repugn most
manifestly against God's word, and they be these: the strange
tongue; the want of the showing of the Lord's death; the breaking
of the Lord's commandment of having a communion; the sacrament is
not communicated to all under both kinds, according to the word of
the Lord; the sign is servilely worshipped for the thing
signified; Christ's passion is injured, forasmuch as this mass-
sacrifice is affirmed to remain for the purging of sins: to be
short, the manifold superstitions and trifling fondness which are
in the mass, and about the same."

Latimer.--"Better a few things well pondered, than to trouble the
memory with too much; you shall prevail more with praying, than
with studying, though mixture be best, for so one shall alleviate
the tediousness of the other. I intend not to contend much with
them in words, after a reasonable account of my faith given: for
it shall be but in vain. They will say, as their fathers said,
when they have no more to say: We have a law, and by our law he
ought to die. Be ye stedfast and unmovable, saith St. Paul: and
again, Persistite, Stand fast: and how oft is this repeated, If ye
abide, if ye abide, &c. But we shall be called obstinate, sturdy,
ignorant, heady, and what not? so that a man hath need of much
patience, having to do with such men."

Antonian.--"But you know how great a crime it is to separate
yourself from the communion or fellowship of the church, and to
make a schism or division. You have been reported to have hated
the sect of the Anabaptists, and always to have impugned the same.
Moreover, this was the pernicious error of Novatian, and of the
heretics called Catharists, that they would not communicate with
the church."

Ridley.--"I know that the unity of the church is to be retained by
all means, and the same to be necessary to salvation. But I do not
take the mass, as it is at this day, for the communion of the
church, but a popish device, whereby both the commandment and
institution of our Saviour Christ, for the oft-frequenting of the
remembrance of his death, is eluded, and the people of God are
miserably deluded. The sect of the Anabaptists, and the heresy of
the Novatians, ought of right to be condemned, forasmuch as
without any just or necessary causethey wickedly separated
themselves from the communion of the congregation, for they did
not allege that the sacraments were unduly ministered, but,
turning away their eyes from themselves, wherewith according to
St. Paul's rule they ought to examine themselves, and casting
their eyes ever upon others, either ministers, or communicants
with them, they always reproved something for the which they
abstained from the communion, as from an unholy thing."

Latimer.--"I remember that Calvin beginneth to confute the Interim
after this sort, with this saying of Hilary; The name of peace is
beautiful, and the opinion of unity is fair; but who doubteth that
to be the true and only peace of the church, which is Christ's?' I
would you had that little book; there should you see how much is
to be given to unity. St. Paul, when he requireth unity, joineth
strait withal, according to Jesus Christ -- no further. Diotrephes
now of late did ever harp upon unity, unity. 'Yea, sir,' quoth I,
'but in verity, not in popery. Better is diversity, than a unity
in popery.' I had nothing again but scornful taunts, with
commandment to the Tower."

Antonian.--"But admit there be in the mass, that peradventure
might be amended, or at least made better; yea, seeing you will
have it so, admit there be a fault: if you do not consent thereto,
why do you trouble yourself in vain? do you not know, both by
Cyprian and Augustine, that communion of sacraments doth not
defile a man, but consent of deeds?"

Ridley.--"If it were any one trifling ceremony, or if it were some
one thing of itself indifferent, (although I would wish nothing
should be done in the church, which doth not edify the same,) yet,
for the continuance of the common quietness I could be content to
bear it. But, forasmuch as things done in the mass tend openly to
the overthrow of Christ's institution, I judge that by no means,
either in word or deed, I ought to consent unto it. As for that
which is objected out of the fathers, I acknowledge it to be well
spoken, if it be well understood. But it is meant of them which
suppose they are defiled if any secret vice be either in the
ministers, or in them that communicate with them; and is not meant
of them which do abhor superstition, and wicked traditions of men,
and will not suffer the same to be thrust upon themselves or upon
the church instead of God's word and the truth of the gospel."

Latimer.--"The very marrow-bones of the mass are altogether
detestable, and therefore by no means to be borne withal: so that
of necessity the mending of it is to abolish it for ever. For, if
you take away oblation and adoration, which do hang upon
consecration and transubstantiation, the most papists of them all
will not set a button by the mass, as a thing which they esteem
not, but for the gain that followeth thereon. For, if the English
communion, which of late was used, were as gainful to them, as the
mass hath been heretofore, they would strive no more for their
mass: from thence groweth the grief."

Antonian.--"Consider into what dangers you cast yourself, if you
forsake the church; and you cannot but forsake it, if you refuse
to go to mass. For the mass is the sacrament of unity: without the
ark there is no salvation. The church is the ark, and Peter's
ship. Ye know this saying well enough, He shall not have God to be
his Father, which acknowledgeth not the church to be his mother.
Moreover, Without the church, saith St. Augustine, be the life
never so well spent, it shall not inherit the kingdom of heaven."

Ridley.--"The holy catholic or universal church, which is the
communion of saints, the house of God, the city of God, the spouse
of Christ, the body of Christ, the pillar and stay of the truth;
this church I believe, according to the Creed; this church I do
reverence, and honour in the Lord. But the rule of this church is
the word of God, according to which rule we go forward unto life.
And as many as walk according to this rule, I say with St. Paul,
Peace be upon them, and upon Israel which pertaineth unto God. The
guide of this church is the Holy Ghost. The marks whereby this
church is known unto me in this dark world, and in the midst of
this crooked and froward generation, are these: the sincere
preaching of God's holy word, the due administration of the
sacraments, charity, and faithful observing of ecclesiastical
discipline, according to the word of God. And that the church or
congregation which is garnished with these marks, is in very deed
that heavenly Jerusalem, which consisteth of those that be born
from above. This is the mother of us all, and by God's grace I
will live and die the child of this church. Forth of this (I
grant) there is no salvation; and I suppose the residue of the
places objected are rightly to be understood of this church only.
'In times past,' saith Chrysostom, 'there were many ways to know
the church of Christ; that is to say, by good life, by miracles,
by chastity, by doctrine, by ministering the sacraments. But from
that time that heresies did take hold of the church, it is only
known by the Scriptures, which is the true church. They have all
things in outward show, which the true church hath in truth. They
have temples like unto ours.' And in the end concluded, 'Wherefore
only by the Scriptures do we know which is the true church.' To
that which they say, that the mass is the sacrament of unity, I
answer, The bread which we break, according to the institution of
the Lord, is the sacrament of the unity of Christ's mystical body.
For we, being many, are one bread and one body, forasmuch as we
all are partakers of one bread. But in the mass the Lord's
institution is not observed; for we be not all partakers of one
bread, but one devoureth all, &c. So that (as it is used) it may
seem a sacrament of singularity, and of a certain special
privilege for one sect of people, whereby they may be discerned
from the rest, rather than a sacrament of unity, wherein our
knitting together in one is represented."

Latimer.--"Yea, what fellowship hath Christ with antichrist?
Therefore is it not lawful to bear the yoke with papists. Come
forth from among them, and separate yourselves from them, saith
the Lord. It is one thing to be the church indeed, another thing
to counterfeit the church. Would God it were well known what is
the forsaking of the church! In the king's days that dead is, who
was the church of England? The king and his fautors, or mass-
mongers in corners? If the king and the fautors of his
proceedings, why be not we now the church, abiding in the same
proceedings? If clanculary mass-mongers might be of the church,
and yet contrary to the king's proceedings, why may not we as well
be of the church, contrarying the queen's proceedings? Not all
that be covered with the title of the church, are the church
indeed. Separate thyself from them that are such, saith St. Paul.
From whom? The text hath before, If any man follow other doctrine,
&c., he is puffed up, and knoweth nothing, &c. Weigh the whole
text, that ye may perceive what is the fruit of contentious
disputations: but wherefore are such men said to know nothing,
when they know so many things? You know the old verses: 'This is
to be ignorant, to know many things without Christ. If thou
knowest Christ well, thou knowest enough, though thou know no
more.' Therefore would St. Paul know nothing but Jesus Christ
crucified, &c. As many as are papists and mass-mongers, they may
well be said to know nothing; for they know not Christ, forasmuch
as in their massing they take much away from the benefit and merit
of Christ."

Antonian.--"That church which you have described unto me is
invisible, but Christ's church is visible and known. For else why
would Christ have said, Dic ecclesi e, i. e. Tell it unto the
church. For he had commanded in vain to go unto the church if a
man cannot tell which it is."

Ridley.--"The church which I have described is visible, it hath
members which may be seen; and also I have afore declared, by what
marks and tokens it may be known. But if either our eyes are so
dazzled, that we cannot see, or that Satan hath brought such
darkness into the world, that it is hard to discern the true
church; that is not the fault of the church, but either of our
blindness, or of Satan's darkness. But yet, in this most deep
darkness, there is one most clear candle, which of itself alone is
able to put away all darkness: Thy word is a candle unto my feet,
and a light unto my steps."

Antonian.--"The church of Christ is a catholic or universal
church, dispersed throughout the whole world; this church is the
great house of God; in this are good men and evil mingled
together, goats and sheep, corn and chaff; it is the net which
gathereth all kind of fishes: this church cannot err, because
Christ hath promised it his Spirit, which shall lead it into all
truth, and that the gates of hell shall not prevail against it;
that he will be with it unto the end of the world; whatsoever it
shall loose or bind upon earth, shall be ratified in heaven, &c.
This church is the pillar and stay of the truth; this is it for
the which St. Augustine saith, he believeth the gospel. But this
universal church alloweth the mass, because the more part of the
same alloweth it. Therefore, &c."

Ridley.--"I grant that the name of the church is taken after three
divers manners in the Scriptures. Sometimes for the whole 
multitude of them which profess the name of Christ, of the which
they are also named Christians. But, as St. Paul saith of the Jew,
Not every one is a Jew, that is a Jew outwardly, &c., neither yet
all that be of Israel, are counted the seed; even so not every one
which is a Christian outwardly, is a Christian indeed. For if any
man have not the Spirit of Christ, the same is none of his.
Therefore that church which is his body, and of which Christ is
the Head, standeth only of living stones, and true Christians, not
only outwardly in name and title, but inwardly in heart and in
truth. But, forasmuch as this church, (which is the second taking
of the church,) as touching the outward fellowship, is contained
within the great house, and hath with the same, outward society of
the sacraments and ministry of the word, many things are spoken of
that universal church, (which St. Augustine calleth the mingled
church,) which cannot truly be understood, but only of that pure
part of the church: so that the rule of Tichonius concerning the
mingled church, may here well take place; where there is
attributed unto the whole church that which cannot agree unto the
same, but by reason of the one part thereof; that is, either
forthe multitude of good men, which is the very true church
indeed; or for the multitude of evil men, which is the malignant
church and synagogue of Satan. And there is also a third taking of
the church; of the which, although there be seldomer mention in
the Scriptures in that signification, yet in the world, even in
the most famous assemblies of Christendom, this church hath borne
the greatest swinge. This distinction presupposed of the three
sorts of churches, it is an easy matter, by a figure called
synecdoche, to give to the mingled and universal church, that
which cannot truly be understood but only of the one part thereof.
But if any man will stiffly affirm that universality doth so
pertain unto the church, that whatsoever Christ hath promised to
the church, it must needs be understood of that, I would gladly
know of the same man, where that universal church was in the times
of the patriarchs and prophets, of Noah, Abraham, and Moses (at
such time as the people would have stoned him); of Elias, of
Jeremy; in the times of Christ, and the dispersion of the
apostles; in the time of Arius, when Constantius was emperor, and
Felix bishop of Rome succeeded Liberius. It is worthy to be noted,
what Lyra writeth upon Matthew; 'The church,' saith he, 'doth not
stand in men by reason of their power or dignity, whether it be
ecclesiastical or secular. For many princes and popes, and other
inferiors, have been found to have fallen away from God.'
Therefore the church consisteth in those persons, in whom is true
knowledge and confession of the faith, and of the truth. 'Evil
men' (as it is in a gloss of the Decrees) 'are in the church in
name, and not in deed.' And St. Augustine, contra Cresconium
Grammaticum, saith, 'Whosoever is afraid to be deceived by the
darkness of this question, let him ask counsel at the same church
of it; which church the Scripture doth point out without any
doubtfulness.' All my notes which I have written and gathered out
of such authors as I have read in this matter, and such like, are
come into the hands of such, as will not let me have the least of
all my written books; wherein I am enforced to complain of them
unto God: for they spoil me of all my labours, which I have taken
in my study these many years. My memory was never good, for help
whereof I used for the most part to gather out notes of my
reading, and so to place them, that thereby I might have had the
use of them when the time required. But who knoweth whether this
be God's will, that I should be thus ordered, and spoiled of the
poor learning I had (as methought) in store, to the intent that I
now, destitute of that, should from henceforth learn only to know,
with Paul, Christ and him crucified. The Lord grant me herein to
be a good young scholar, and to learn this lesson so well, that
neither death nor life, wealth nor woe, &c., make me ever to
forget that. Amen, amen."

Latimer.--"I have no more to say in this matter; for you yourself
have said all that is to be said. That same vehement saying of St.
Augustine, 'I would not believe the gospel,' &c., was wont to
trouble many men; as I remember, I have read it well qualified of
Philip Melancthon; but my memory is altogether slippery. This it
is in effect; 'The church is not a judge, but a witness.' There
were in his time that lightly esteemed the testimony of the
church, and the outward ministry of preaching, and rejected the
outward word itself, sticking only to their inward revelations.
Such rash contempt of the word provoked and drove St. Augustine
into that excessive vehemency; in the which after the bare sound
of the words, he might seem to such as do not attain unto his
meaning, that he preferred the church far before the gospel, and
that the church hath a free authority over the same: but that
godly man never thought so. It were a saying worthy to be brought
forth against the Anabaptists, which think the open ministry to be
a thing not necessary, if they any thing esteemed such
testimonies. I would not stick to affirm, that the more part of
the great house, that is to say, of the whole universal church,
may easily err. And again, I would not stick to affirm, that it is
one thing to be gathered together in the name of Christ, and
another thing to come together with a mass of the Holy Ghost going
before. For in the first Christ ruleth; in the latter the devil
beareth the swinge -- and how then can any thing be good that they
go about? From this latter shall our Six Articles come forth again
into the light, they themselves being very darkness. But it is
demanded, whether the sounder or better part of the catholic
church may be seen of men, or no? St. Paul saith, The Lord knoweth
them that are his. What manner of speaking is this, in
commendation of the Lord, if we knew, as well as he, who are his?
Well, thus is the text: The sure foundation of God standeth still,
and hath this seal, The Lord knoweth them that are his; and let
every man that nameth the name of Christ depart from iniquity. Now
how many are there of the whole catholic church of England which
depart from iniquity? how many of the noblemen, how many of the
bishops or clergy? how many of the rich men, or merchants? how
many of the queen's councillors? yea, how many of the whole realm?
In how small a room then, I pray you, is the true church within
the realm of England? And where is it? And in what state? I had a
conceit of mine own, well grounded, (as they say,) when I began, 
but now it is fallen by the way."

Antonian.--"General councils represent the universal church, and
have this promise of Christ: Where two or three be gathered
together in my name, there am I in the midst of them. If Christ be
present with two or three, then much more where there is so great
a multitude, &c. But in general councils mass hath been approved
and used: therefore, &c."

Ridley.--"Of the universal church, which is mingled of good and
bad, thus I think: Whensoever they which be chief in it, which
rule and govern the same, and to whom the whole mystical body of
Christ doth obey, are the lively members of Christ, and walk after
the guiding and rule of his word, and go before the flock towards
everlasting life, then, undoubtedly, councils, gathered together
of such guides and pastors of the Christian flock, do indeed
represent the universal church, and being so gathered in the name
of Christ, they have a promise of the gift and guiding of his
Spirit into all truth. But that any such council hath at any time
allowed the mass, such a one as ours was of late, in a strange
tongue, and stuffed with so many absurdities, errors, and
superstitions; that I utterly deny, and affirm it to be
impossible. For like as there is no agreement betwixt light and
darkness, between Christ and Belial; so surely superstition and
the sincere religion of Christ, will-worship and the pure
worshipping of God, such as God requireth of his, (that is, in
spirit and truth,) can never agree together. But ye will say,
Where so great a company is gathered together, it is not credible
but there be two or three gathered in the name of Christ. I
answer, If there be one hundred good, and two hundred bad,
(forasmuch as the decrees and ordinances are pronounced according
to the greater number of the multitude of voices,) what can the
less number of voices avail? It is a known thing, and a common
proverb, Oftentimes the greater part overcometh the better."

Latimer.--"As touching general councils, at this present I have no
more to say, than you have said. Only I refer you to your own
experience, to think of our country parliaments and convocations,
how and what ye have there seen and heard. The more part in my
time did bring forth the Six Articles; for then the king would so
have it, being seduced of certain. Afterwards the more part did
repel the same, our good Josias willing to have it so. The same
Articles now again, alas! another great but worse part hath
restored. Oh, what an uncertainty is this! But after this sort
most commonly are man's proceedings, God be merciful unto us. Who
shall deliver us from such torments of mind? Therefore is death
the best physician but unto the faithful, whom she together and at
once delivereth from all griefs. You must think this written upon
this occasion, because you would needs have your paper blotted."

Antonian.--"If the matter should go thus, that in general councils
men should not stand to the more number of the multitude, (I mean
of them which ought to give voices,) then should no certain rule
be left unto the church, by the which controversies in weighty
matters might be determined: but it is not to be believed, that
Christ would leave his church destitute of so necessary a help and
safeguard."

Ridley.--"Christ, who is the most loving spouse of his espouse the
church, who also gave himself for it, that he might sanctify it
unto himself, did give unto it abundantly all things which are
necessary to salvation; but yet so, that the church should declare
itself obedient unto him in all things, and keep itself within the
bounds of his commandments; and further, not to seek any thing
which he teacheth not, as necessary unto salvation. Now further,
for determination of all controversies in Christ's religion,
Christ himself hath left unto the church not only Moses and the
prophets, whom he willeth his church in all doubts to go unto, and
ask counsel at, but also at the Gospels, and the rest of the body
of the New Testament; in the which whatsoever is heard of Moses
and the prophets, and whatsoever is necessary to be known unto
salvation, is revealed and opened. So that now we have no need to
say, Who shall climb up into heaven, or who shall go down into the
depth, to tell us what is needful to be done? Christ hath done
both, and hath commended unto us the word of faith, which also is
abundantly declared unto us in his word written; so that
hereafter, if we walk earnestly in this way, to the searching out
of the truth, it is not to he doubted, but through the certain
benefit of Christ's Spirit, which he hath promised unto his, we
may find it, and obtain everlasting life. Should men ask counsel
of the dead for the living? saith Isaiah. Let them go rather to
the law and to the testimony, &c. Christ sendeth them that be
desirous to know the truth, unto the Scriptures, saying, Search
the Scriptures. I remember a like thing well spoken of Jerome:
'Ignorance of the Scriptures is the mother and cause of all
errors.' And in another place, as I remember, in the same author:
'The knowledge of the Scriptures is the food of everlasting life.'
But now methinketh I enter into a very broad sea, in that I begin
to show, either out of the Scriptures themselves, or out of the
ancient writers, how much the Holy Scripture is of force to teach
the truth of our religion. But this is it that I am now about,
that Christ would have the church, his spouse, in all doubts to
ask counsel at the word of his Father written, and faithfully
left, and commended unto it in both Testaments, the Old and New.
Neither do we read, that Christ in any place hath laid so great a
burden upon the members of his spouse, that he hath commanded them
to go to the universal church. Whatsoever things are written,
saith Paul, are written for our learning. And it is true, that
Christ gave unto his church, some apostles, some prophets, some
evangelists, some shepherds and teachers, to the edifying of the
saints, till we come all to the unity of faith, &c. But that all
men should meet together out of all parts of the world, to define
of the articles of our faith, I neither find it commanded of
Christ, nor written in the word of God."

Latimer.--"There is diversity betwixt things pertaining to God or
faith, and politic and civil matters. For in the first we must
stand only to the Scriptures, which are able to make us all
perfect and instructed unto salvation, if they be well understood.
And they offer themselves to be well understood only to them,
which have good wills, and give themselves to study and prayer:
neither are there any men less apt to understand them, than the
prudent and wise men of the world. But, in the other, that is, in
civil or politic matters, oftentimes the magistrates do tolerate a
less evil, for avoiding of a greater, as they which have this
saying oft in their mouths: 'Better an inconvenience than a
mischief.' And 'it is the property of a wise man,' saith one, 'to
dissemble many things; and he that cannot dissemble, cannot rule.'
In which sayings they bewray themselves, that they do not
earnestly weigh what is just, what is not. 'Wherefore forasmuch as
man's laws, if it be but in this respect only, that they be
devised by men, are not able to bring any thing to perfection, but
are enforced of necessity to suffer many things out of square, and
are compelled sometimes to wink at the worst things: seeing they
know not how to maintain the common peace and quiet otherwise,
they do ordain that the more part shall take place. You know what
these kind of speeches mean: I speak after the manner of men; Ye
walk after the manner of men; All men are liars: and that of St.
Augustine, 'If ye live after man's reason, ye do not live after
the will of God.'"

Antonian.--"If ye say, that councils have sometimes erred, or may
err, how then should we believe the catholic church? for that
councils are gathered by the authority of the catholic church."

Ridley.--"From 'may be,' to 'be indeed,' is no good argument; but
from 'being,' to 'may be,' no man doubteth but it is a most sure
argument. But now that councils have sometime erred, it is
manifest. How many councils were there in the east parts of the
world, which condemned the Nicene council; and all those which
would not forsake the same, they called by a slanderous name, (as
they thought,) 'Homousians.' Were not Athanasius, Chrysostom,
Cyril, Eustachius, men very well learned, and of godly life,
banished and condemned as famous heretics, and that by wicked
councils? How many things are there in the canons and
constitutions of the councils, which the papists themselves do
much mislike! But here, peradventure, one man will say unto me,
'We will grant you this in provincial councils, or councils of
some one nation, that they may sometimes err, forasmuch as they do
not represent the universal church; but it is not to be believed,
that the general and full councils have erred at any time.' Here,
if I had my books of the councils, or rather such notes as I have
gathered out of those books, I could bring something which should
serve for this purpose. But now, seeing I have them not, I will
recite one place only out of St. Augustine, which (in my judgment)
may suffice in this matter instead of many. 'Who knoweth not,'
saith he, 'that the Holy Scripture is so set before us, that it is
not lawful to doubt of it, and that the letters of bishops may be
reproved by other men's words, and by councils; and that the
councils themselves which are gathered by provinces and countries,
do give place to the authority of the general and full councils;
and that the former and general councils are amended by the
latter, when by some experience of things either that which was
shut up is opened, or that which was hid is known.' Thus much out
of Augustine. But I will plead with our Antonian upon matter
confessed. Here with us, when papistry reigned, I pray you how
doth that book, which was called the Bishop's Book, made in the
time of King Henry the Eighth, whereof the bishop of Winchester is
thought to be either the first father, or chief gatherer; how doth
it (I say) sharply reprove the Florentine council, in which was
decreed the supremacy of the bishop of Rome, and that with the
consent of the emperor of Constantinople, and of the Grecians? So
that in those days our learned ancient fathers and bishops of
England did not stick to affirm, that a general council might err.
But me-thinketh I hear another man despising all that I have
brought forth, and saying, These which you have called councils,
are not worthy to be called councils, but rather assemblies and
conventicles of heretics.' I pray you, sir, why do you judge them
worthy of so slanderous a name? 'Because,' saith he, 'they decreed
things heretical, contrary to true godliness and sound doctrine,
and against the faith of Christian religion.' The cause is
weighty, for the which they ought of right so to be called. But,
if it be so that all councils ought to be despised, which decree
any thing contrary to sound doctrine, and the true word, which is
according to godliness, forasmuch as the mass, such as we had here
of late, is openly against the word of God; forsooth it must
follow of necessity, that all such councils, as have approved such
masses, ought of right to be fled and despised, as conventicles
and assemblies of men that stray from the truth.

"Another man allegeth unto me the authority of the bishop of Rome,
'without which neither can the councils,' saith he, 'be lawfully
gathered, neither, being gathered, determine any thing concerning
religion.' But this objection is only grounded upon the ambitious
and shameless maintenance of the Romish tyranny and usurped
dominion over the clergy; which tyranny we Englishmen long ago, by
the consent of the whole realm, have expulsed and abjured. And how
rightly we have done it, a little book set forth, De utraque
potestate, (that is, of both the powers,) doth clearly show. I
grant that the Romish ambition hath gone about to challenge to
itself and to usurp such a privilege of old time. But the council
of Carthage, in the year of our Lord 457, did openly withstand it,
and also the council at Milevis, in the which St. Augustine was
present, did prohibit any appellations to be made to bishops
beyond the sea."

Antonian.--"St. Augustine saith, 'the good men are not to be
forsaken for the evil, but the evil are to be borne withal for the
good.' Ye will not say (I trow) that in our congregations all be
evil."

Ridley.--"I speak nothing of the goodness or evilness of your
congregations; but I fight in Christ's quarrel against the mass,
which doth utterly take away and overthrow the ordinance of
Christ. Let that be taken quite away, and then the partition of
the wall that made the strife shall be broken down. Now to the
place of St. Augustine, for bearing with the evil for the good's
sake: there ought to be added other words, which the same writer
hath expressedly in other places; that is, if those evil men do
cast abroad no seeds of false doctrine, nor lead others to
destruction by their example."

Antonian.--"'It is perilous to attempt any new thing in the
church, which lacketh example of good men. How much more perilous
is it to commit any act, unto the which the example of the
prophets, of Christ, and of the apostles, is contrary!' But unto
this your fact, in abstaining from the church by reason of the
mass, the example of the prophets, of Christ, and of the apostles,
is clean contrary: therefore, &c. The first part of the argument
is evident, and the second part I prove thus: In the times of the
prophets, of Christ, and his apostles, all things were most
corrupt. The people were miserably given to superstition, the
priests despised the law of God; and yet, notwithstanding, we read
not that the prophets made any schisms or divisions; and Christ
himself haunted the temple, and taught in the temple of the Jews.
Peter and John went up into the temple at the ninth hour of
prayer; Paul, after the reading of the law, being desired to say
something to the people, did not refuse to do it. Yea further, no
man can show, that either the prophets, or Christ and his
apostles, did refuse to pray together with others, to sacrifice,
or to be partakers of the sacrament of Moses' law."

Ridley.--"I grant the former part of your argument, and to the
second part I say, that although it contain many true things, as
of the corrupt state in the times of the prophets, of Christ, and
the apostles, and of the temple being haunted of Christ and his
apostles; yet, notwithstanding, the second part of your argument
is not sufficiently proved: for ye ought to have proved that
either the prophets, either Christ or his apostles, did in the
temple communicate with the people in any kind of worshipping,
which is forbidden by the law of God, or repugnant to the word of
God. But that can no where be showed. And as for the church, I am
not angry with it, and I never refused to go to it, and to pray
with the people, to hear the word of God, and to do all other
things whatsoever may agree with the word of God. St. Augustine,
speaking of the ceremonies of the Jews, (I suppose in the epistle
ad Januarium,) although he grant they grievously oppressed that
people, both for the number and the bondage of the same, yet he
calleth them burdens of the law, which were delivered unto them in
the word of God, not presumptions of men, which notwithstanding,
if they were not contrary to God's word, might after a sort be
borne withal. But now, seeing they are contrary to those things
which are in the word of God written, whether they ought to be
borne of any Christian or no, let him judge which is spiritual,
which feareth God more than man, and loveth everlasting life more
than this short and transitory life. To that which was said, that
my fact lacketh example of the godly fathers that have gone
before, the contrary is most evident in the history of Tobit. Of
whom it is said, that when all other went to the golden calves,
which Jeroboam the king of Israel had made, he himself alone fled
all their companies, and got him to Jerusalem unto the temple of
the Lord, and there worshipped the Lord God of Israel. Did not the
man of God threaten grievous plagues both unto the priests of
Bethel, and to the altar which Jeroboam had there made after his
own fantasy? which plagues king Josias, the true minister of God,
did execute at the time appointed. And where do we read, that the
prophets or the apostles did agree with the people in their
idolatry, when the people went a whoring with their hill-altars?
For what cause, I pray you, did the prophets rebuke the people so
much, as for their false worshipping of God after their own minds,
and not after God's word; for what was so much as that was,
wherefore the false prophets ceased not to malign the true
prophets of God? Therefore they beat them, they banished them, &c.
How else, I pray you, can you understand that St. Paul allegeth,
when he saith, What concord hath Christ with Belial? Either what
part hath the believer with the infidel? or how agreeth the temple
of God with images? For ye are the temple of the living God, as
God himself hath said, I will dwell among them, and will be their
God, and they shall be my people. Wherefore, come out from among
them, and separate yourselves from them, (saith the Lord,) and
touch none 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 Almighty. Judith, that holy woman, would not suffer herself
to be defiled with the meats of the wicked. All the saints of God,
which truly feared God, when they have been provoked to do any
thing which they knew to be contrary to God's laws, have chosen to
die, rather than to forsake the laws of their God. Wherefore the
Maccabees put themselves in danger of death for the defence of the
law, yea, and at length died manfully in the defence of the same.
If we do praise, saith St. Augustine, the Maccabees, and that with
great admiration, because they did stoutly stand even unto death,
for the laws of their country; how much more ought we to suffer
all things for our baptism, for the sacrament of the body and
blood of Christ, &c. But the supper of the Lord, such a one (I
mean) as Christ commandeth us to celebrate, the mass utterly
abolisheth, and corrupteth most shamefully."

Latimer.--"Who am I that I should add any thing to this which you
have so well spoken? Nay, I rather thank you that have vouchsafed
to minister so plentiful armour to me, being otherwise altogether
unarmed, saving that he cannot be left destitute of help, which
rightly trusteth in the help of God. I only learn to die in
reading of the New Testament, and am ever now and then praying
unto my God, that he will be a helper unto me in time of need."

Antonian.--"Seeing you are so obstinately set against the mass,
that you affirm, because it is done in a tongue not understood of
the people, and for other causes, (I cannot tell what,) therefore
is it not the true sacrament ordained of Christ, I begin to
suspect you, that you think not catholicly of baptism, also. Is
our baptism, which we do use in a tongue unknown unto the people,
the true baptism of Christ, or no? if it be, then doth not the
strange tongue hurt the mass. If it be not the baptism of Christ,
tell me, how were you baptized? or whether will ye, (as the
Anabaptists do,) that all which were baptized in Latin, should be
baptized again in the English tongue?"

Ridley.--"Although I would wish baptism to be given in the vulgar
tongue for the people's sake which are present, that they may the
better understand their own profession, and also be more able to
teach their children the same, yet, notwithstanding, there is not
like necessity of the vulgar tongue in baptism, as in the Lord's
supper. Baptism is given to children, who, by reason of their age,
are not able to understand what is spoken unto them, what tongue
soever it be. The Lord's supper is, and ought to be, given to them
that are waxen. Moreover, in baptism, which is accustomed to be
given to children in the Latin tongue, all the substantial points
(as a man would say) which Christ commanded to be done, are
observed. And therefore I judge that baptism to be a perfect and
true baptism; and that it is not only not needful, but also not
lawful for any man so christened, to be christened again. But yet
notwithstanding, they ought to be taught the catechism of the
Christian faith, when they shall come to years of discretion;
which catechism whosoever despiseth, or will not desirously
embrace and willingly learn, in my judgment he playeth not the
part of a Christian man. But in the popish mass are wanting
certain substantials, that is to say, things commanded by the word
of God to be observed in the ministration of the Lord's supper; of
the which there is sufficient declaration made before."

Latimer.--"Where you say, 'I would wish,' surely I would wish that
you had spoken more vehemently, and to have said, It is of
necessity, that all things in the congregation should be done in
the vulgar tongue, for the edifying and comfort of them that are
present, notwithstanding that the child itself is sufficiently
baptized in the Latin tongue."

Antonian.--"Forasmuch as I perceive you are so stiffly, I will not
say obstinately, bent, and so wedded to your opinion, that no
gentle exhortations, no wholesome counsels, no other kind of
means, can call you home to a better mind, there remaineth that
which, in like cases, was wont to be the onlyremedy against stiff-
necked and stubborn persons, that is, you must be hampered by the
laws, and compelled either to obey whether ye will or no, or else
to suffer that which a rebel to the laws ought to suffer. Do you
not know that whosoever refuseth to obey the laws of the realm, he
bewrayeth himself to be an enemy to his country? Do you not know
that this is the readiest way to stir up sedition and civil war?
It is better that you should bear your own sin, than that through
the example of your breach of the common laws, the common quiet
should be disturbed. How can you say, you will be the queen's true
subject, when you do openly profess that you will not keep her
laws?"

Ridley.--"O heavenly Father, the Father of all wisdom,
understanding, and true strength, I beseech thee, for thy only Son
our Saviour Christ's sake, look mercifully upon me, wretched
creature, and send thine Holy Spirit into my breast, that not only
I may understand according to thy wisdom, how this pestilent and
deadly dart is to be borne off, and with what answer it is to be
beaten back, but also when I must join to fight in the field for
the glory of thy name, that then I, being strengthened with the
defence of thy right hand, may manfully stand in the confession of
thy faith, and of thy truth, and continue in the same unto the end
of my life, through the same our Lord Jesus Christ, Amen.

"Now to the objection. I grant it to be reasonable, that he, which 
by words and gentleness cannot be made to yield to that is right
and good, should be bridled by the strait correction of the laws:
that is to say, he that will not be subject to God's word, must be
punished by the laws. It is true that is commonly said, 'He that
will not obey the gospel, must be tamed and taught by the rigour
of the law.' But these things ought to take place against him
which refuseth to do that is right and just according to true
godliness, not against him, which cannot quietly bear
superstitions and the overthrow of Christ's institutions, but doth
hate and detest from his heart such kind of proceedings, and that
for the glory of the name of God.

"To that which ye say, a transgressor of the common laws bewrayeth
himself to be an enemy of his country, surely a man ought to look
unto the nature of the laws, what manner of laws they be which are
broken: for a faithful Christian ought not to think alike of all
manner of laws. But that saying ought only truly to be understood
of such laws as be not contrary to God's word. Otherwise,
whosoever love their country in truth, (that is to say, in God,)
they will always judge if at any time the laws of God and man be
then contrary to the other, that a man ought rather to obey God
than man. And they that think otherwise, and pretend a love to
their country, forasmuch as they make their country to fight as it
were against God, in whom consisteth the stay only of their
country, surely I do think that such are to be judged most deadly
enemies and traitors to their country. For they that fight against
God, which is the safety of their country, what do they else but
go about to bring upon their country a present ruin and
destruction? But they that do so are worthy to be judged enemies
to their country, and betrayers of the realm. Therefore, &c.

"'But this is the readiest way,' ye say, 'to stir up sedition, to
trouble the quiet of the commonwealth: therefore are these things
to be repressed in time by force of laws.' Behold; Satan doth not
cease to practise his old guiles, and accustomed subtleties. He
hath ever this dart in readiness to hurl against his adversaries,
to accuse them of sedition, that he may bring them, if he can, in
danger of the higher powers: for so hath he by his ministers
always charged the prophets of God. Ahab said unto Elias, Art thou
he that troubleth Israel? The false prophets, also, complained to
their princes of Jeremy, that his words were seditious, and not to
be suffered. Did not the scribes and Pharisees falsely accuse
Christ as a seditious person, and one that spake against C�sar?
did they not, at the last, cry, If you let this man go, ye are not
C�sar's friend? The orator Tertullus, how doth he accuse Paul
before Felix the high deputy? We have found this man, saith he, a
pestilent fellow, and a stirrer of sedition, unto all the Jews in
the whole world, &c. But I pray you were these men, as they were
called, seditious persons? Christ, Paul, and the prophets? God
forbid! But they were of false men falsely accused. And wherefore
I pray you, but because they reproved before the people their
guiles, superstition, and deceits? And when the others could not
bear it, and would gladly have had them taken out of the way, they
accused them as seditious persons, and troublers of the
commonwealth, that being by this means made hateful to the people
and princes, they might the more easily be snatched up to be
tormented, and put to death. But how far they were from all
sedition, their whole doctrine, life, and conversation do well
declare. For that which was objected last of all, that he cannot
be a faithful subject to his prince, which professeth openly that
he will not observe the laws which the prince hath made; here I
would wish that I might have an indifferent judge, and one that
feareth God, to whose judgment in this cause I promise I will
stand. I answer therefore, a man ought to obey his prince; but in
the Lord, and never against the Lord. For he that knowingly
obeyeth his prince against God,doth not a duty to the prince, but
is a deceiver of the prince, and a helper unto him to work his own
destruction. He is also unjust, which giveth not the prince what
is the prince's, and to God what is God's. Here cometh to my
remembrance, that notable saying of Valentinian the emperor, for
choosing the bishop of Milan: 'Set him,' saith he, 'in the
bishop's seat, to whom if we (as man) do offend at any time, we
may submit ourselves.' Polycarp, the most constant martyr, when he
stood before the chief rulers and was commanded to blaspheme
Christ, and to swear by the fortune of C�sar, &c., he answered
with a mild spirit, We are taught,' saith he, 'to give honour unto 
princes, and those powers which be of God: but such honour as is
not contrary to God's religion."

"Hitherunto ye see, good father, how I have in words only made as
it were a flourish before the fight, which I shortly look after,
and how I have begun to prepare certain kinds of weapons to fight
against the adversary of Christ, and to muse with myself how the
darts of the old enemy may be borne off, and after what sort I may
smite him again with the sword of the Spirit. I learn also hereby
to be in use with armour, and to assay how I can go armed. In
Tynedale where I was born, not far from the Scottish borders, I
have known my countrymen to watch night and day in their harness,
such as they had, that is, in their jacks, and their spears in
their hand, (you call them northern-gads,) especially when they
had any privy warning of the coming of the Scots. And so doing,
although at every such bickering some of them spent their lives,
yet by such means, like pretty men, they defended their country.
And those that so died, I think that before God they died in a
good quarrel, and their offspring and progeny all the country
loved them the better for their fathers' sake. And in the quarrel
of Christ our Saviour, in the defence of his own divine
ordinances, by the which he giveth unto us life and immortality;
yea, in the quarrel of faith, and Christian religion, wherein
resteth our everlasting salvation, shall we not watch? shall we
not go always armed? ever looking when our adversary, which like a
roaring lion seeketh whom be may devour, shall come upon us by
reason of our slothfulness? Yea, and woe be unto us, if he can
oppress us unawares, which undoubtedly he will do, if he find us
sleeping. Let us awake therefore: for if the good man of the house
knew at what hour the thief should come he would surely watch, and
not suffer his house to be broken up. Let us awake therefore, I
say: let us not suffer our house to be broken up. Resist the
devil, saith St. James, and he will fly from you. Let us therefore
resist him manfully; and taking the cross upon our shoulders, let
us follow our Captain, Christ, who by his own blood hath dedicated
and hallowed the way which leadeth unto the Father, that is, to
the light which no man can attain, the fountain of the everlasting
joys. Let us follow, I say, whither he calleth and allureth us,
that after these afflictions which last but for a moment, whereby
he trieth our faith, as gold by the fire, we may everlastingly
reign and triumph with him in the glory of the Father, and that
through the same our Lord and Saviour Jesus Christ; to whom with
the Father and the Holy Ghost, be all honour and glory, now and
for ever; Amen, Amen.

"Good father, forasmuch as I have determined with myself, to pour
forth these my cogitations into your bosom, here, methinketh, I
see you suddenly lifting up your head towards heaven, after your
manner, and then looking upon me with your prophetical
countenance, and speaking unto me, with these or like words:
'Trust not, my son (I beseech you vouchsafe me the honour of this
name; for in so doing I shall think myself both honoured and
beloved of you): trust not, I say, my son, to these word-weapons;
for the kingdom of God is not in words but in power. And remember
always the words of the Lord. Do not imagine aforehand, what and
how you will speak: for it shall be given you even in that same
hour what ye shall speak. For it is not ye that speak, but the
Spirit of your Father which speaketh in you.' I pray you
therefore, father, pray for me, that I may cast my whole care upon
him, and trust upon him in all perils. For I know, and am surely
persuaded, that whatsoever I can imagine or think aforehand, it is
nothing, except he assist me with his Spirit, when the time is. I
beseech you therefore, father, pray for me, that such a complete
harness of the Spirit, such boldness of mind, may be given unto
me, that I may out of a true faith say with David, I will not
trust in my bow, and it is not my sword that shall save me. For he
hath no pleasure in the strength of a horse, &c.: but the Lord's
delight is in them that fear him, and put their trust in his
mercy. I beseech you pray, pray that I may enter this fight only
in the name of God, and that when all is past, I, through his
gracious aid, being not overcome, may remain and stand fast in
him, till that day of the Lord, in the which to them that obtain
the victory shall be given the lively manna to eat, and a
triumphant crown for evermore.

"Now, father, I pray you help me to buckle on this gear a little
better. For ye know the deepness of Satan, being an old soldier,
and you have collared with him ere now: blessed be God that hath
ever aided you so well. I suppose he may well hold you at the bay.
But truly he will not be so willing, I think, to join with you, as
with us younglings. Sir, I beseech you, let your servant read this
my babbling unto you, and now and then, as it shall seem unto you
best, let your pen run on my book; spare not to blot my paper, I
give you good leave."

Latimer.--"Sir, I have caused my man not only to read your armour
unto me, but also to write it out. For it is not only no bare
armour, but also well-buckled armour. I see not how it could be
better. I thank you even from the bottom of my heart for it, and
my prayer shall you not lack, trusting that you do the like for
me; for indeed there is the help, &c. Many things make confusion
in memory; and if I were learned as well as St. Paul, I would not
bestow much amongst them, further than to gall them, and spur-gall
too, when and where occasion were given, and matter came to mind:
for the law shall be their sheet-anchor, stay, and refuge.
Therefore there is no remedy, (namely now, when they have the
master-bowl in their hand, and rule the roost,) but patience.
Better it is to suffer what cruelty they will put upon us, than to
incur God's high indignation. Wherefore, good my Lord, be of good
cheer in the Lord, with due consideration what he requireth of
you, and what he doth promise you. Our common enemy shall do no
more than God will permit him. God is faithful, which will not
suffer us to be tempted above our strength, &c. Be at a point what
ye will stand unto; stick unto that, and let them both say and do
what they list. They can but kill the body, which otherwise is of
itself mortal: neither yet shall they do that when they list, but
when God will suffer them; when the hour appointed is come. To use
many words with them it shall be but in vain, now that they have a
bloody and deadly law prepared for them. But it is very requisite
that ye give a reasonable account of your faith, if they will
quietly hear you; else ye know, in a wicked place of judgment a
man may keep silence, after the example of Christ. Let them not
deceive you with their sophistical sophisms and fallacies: you
know that false things may have more appearance of truth, than
things that be most true: therefore Paul giveth us a watch-word,
Let no man deceive you with likeliness of speech. Neither is it
requisite that with the contentious ye should follow strife of
words, which tend to no edification, but to the subversion of the
hearers, and the vain bragging and ostentation of the adversaries.
Fear of death doth most persuade a great number. Be well aware of
that argument; for that persuaded Shaxton, (as many men thought,)
after that he had once made a good profession openly before the
judgment-seat. The flesh is weak, but the willingness of the
spirit shall refresh the weakness of the flesh.

"The number of the criers under the altar must needs be fulfilled:
if we be segregated thereunto, happy be we. That is the greatest
promotion that God giveth in this world, to be such Philippians,
to whom it is given not only to believe, but also to suffer, &c.
But who is able to do these things

Surely all our ability, all our sufficiency, is of God. He
requireth and promiseth. Let us declare our obedience to his will,
when it shall be requisite in the time of trouble, yea, in the
midst of the fire.

"When that number is fulfilled, which I ween shall be shortly,
then have at the papists, when they shall say, 'Peace, all things
are safe,' when Christ shall come to keep his great parliament, to
the redress of all things that be amiss. But he shall not come as
the papists feign him, to hide himself, and to play bo-peep as it
were under a piece of bread: but he shall come gloriously, to the
terror and fear of all papists; but to the great consolation and
comfort of all that will here suffer for him. Comfort yourselves
one another with these words.

"Lo, sir, here have I blotted your paper vainly, and played the
fool egregiously; but so I thought better than not to do your
request at this time. Pardon me, and pray for me; pray for me, I
say; pray for me, I say. For I am sometimes so fearful, that I
would creep into a mouse-hole; sometimes God doth visit me again
with his comfort. So he cometh and goeth, to teach me to feel and
to know mine infirmity, to the intent to give thanks to him that
is worthy, lest I should rob him of his due, as many do, and
almost all the world. Fare ye well.

"What credence is to be given to papists, it may appear by their
racking, writing, wrinching, and monstrously injuring of God's
Holy Scripture, as appeareth in the pope's law: but I dwell here
now in a school of obliviousness. Fare you well once again, and be
you stedfast and unmovable in the Lord. Paul loved Timothy
marvellous well, notwithstanding he saith unto him, Be thou
partaker of the afflictions of the gospel; and again, Harden
thyself to suffer afflictions. Be faithful unto the death, and I
will give thee a crown of life, saith the Lord."

$

317. THE LETTERS OF THE REVEREND BISHOP AND MARTYR,
NICHOLAS RIDLEY.

A letter sent from Bishop Ridley and his prison-fellows, unto
Master Bradford and his prison-fellows, in the King's Bench in
Southwark, anno 1554.

"Well-beloved in Christ our Saviour, we all, with one heart, wish
to you, with all those that love God in deed and truth, grace and
health, and especially to our dearly-beloved companions which are
in Christ's cause, and the cause both of their brethren, and of
their own salvation, to put their neck willingly under the yoke of
Christ's cross. How joyful it was to us all to hear the report of
Dr. Taylor, and of his godly confession, &c., I assure you, it is
hard for me to express. Blessed be God, which was and is the giver
of that, and of all godly strength and stomach in the time of
adversity.

"As for the rumours that have or do go abroad, either of our
relenting or massing, we trust that they which know God and their
duty towards their brethren in Christ, will not be too light of
credence. For it is not the slanderer's evil tongue, but a man's
own evil deed, that can with God defile a man; and therefore, with
God's grace, ye shall never have cause to do otherwise than ye say
ye do, that is, not to doubt but that we will, by God's grace,
continue, &c. Like rumour as ye have heard of our coming to
London, hath been here spread of the coming of certain learned men
prisoners hither from London; but as yet we know no certainty
whether of these rumours is or shall be more true. Know you that
we have you in our daily remembrance, and wish you, and all the
rest of our foresaid companions, well in Christ.

"It should do us much comfort, if we might have knowledge of the
state of the rest of our most dearly beloved, which in this
troublesome time do stand in Christ's cause, and in the defence of
the truth thereof. Somewhat we have heard of Master Hooper's
matter; but of the rest never a deal. We long to hear of Father
Crome, Dr. Sands, Master Saunders, Veron, Beacon, Rogers, &c. We
are in good health, thanks be to God, and yet the manner of our
entreating doth change as sour ale doth in summer. It is reported
to us of our keepers, that the university beareth us heavily. A
coal chanced to fall in the night out of the chimney, and burnt a
hole in the floor, and no more harm was done, the bailiff's
servant sitting by the fire. Another night there chanced (as
Master Bailiffs told us) a drunken fellow to multiply words, and
for the same he was set in Bocardo. Upon these things (as is
reported) there is risen a rumour in the town and country about,
that we should have broken the prison with such violence, as that, 
if Master Bailiffs had not played the pretty men, we should have
made a scape. We had out of our prison a wall that we might have
walked upon, and our servants had liberty to go abroad in the town
or fields; but now both they and we are restrained of both.

"My Lord of Worcester passed by through Oxford, but he did not
visit us. The same day began our restraint to be more, and the
book of the communion was taken from us by the bailiffs at the
mayor's commandment, as the bailiffs did report to us. No man is
licensed to come unto us: afore, they might, that would see us
upon the wall; but that is so grudged at, and so evil reported,
that we are now restrained, &c. Sir, blessed be God, with all our
evil reports, grudges, and restraints, we are merry in God; all
our cure and care is and shall be (by God's grace) to please and
serve him, of whom we look and hope, after these temporal and
momentary miseries, to have eternal joy and perpetual felicity
with Abraham, Isaac, and Jacob, Peter and Paul, and all the
heavenly company of the angels in heaven, through Jesus Christ our
Lord. As yet there was never learned man, nor any scholar, or
other that visited us since we came into Bocardo, which now in
Oxford may be called a college of Quondams. For as ye know, we be
no fewer than three, and I dare say, every one well contented with
his portion, which I do reckon to be our heavenly Father's
fatherly, good, and gracious gift. Thus fare you well. We shall,
by God's grace, one day meet together, and be merry. The day
assuredly approacheth apace; the Lord grant that it may shortly
come; for, before that day come, I fear me the world will wax
worse and worse. But then all our enemies shall be overthrown, and
trodden under foot; righteousness and truth then shall have the
victory, and bear the bell away, whereof the Lord grant us to be
partners, and all that love truly the truth.

"We all pray you, as we can, to cause all our commendations to be
made unto all such as ye know did visit us and you, when we were
in the Tower, with their friendly remembrances and benefits.
Mistress Wilkinson and Mistress Warcup have not forgotten us, but,
ever since we came to Bocardo, with their charitable and friendly
benevolence have comforted us: not that else we did lack (for God
be blessed, he ever hitherto hath provided sufficiently for us);
but that is a great comfort, and an occasion for us to bless God,
when we see that he maketh them so friendly to tender us, whom 
some of us were never familiarly acquainted withal.

"Yours in Christ.

NICH. RIDLEY."

A letter of Ridley, sent to a cousin of his.

"God's Holy spirit he with you now and ever; Amen.--When I call to
remembrance, beloved cousin, the state of those that for fear of
trouble, either for loss of goods, will do in the sight of the
world those things that they know and are assured are contrary to
the will of God, I can do no less but lament their case, being
assured the end thereof will be so pitiful, (without speedy
repentance,) that I tremble and fear to have it in remembrance. I
would to God it lay upon some earthly burden, so that freedom of
conscience might be given unto them. I wrote (as God knoweth) not
of presumption, but only lamenting the state of those, whom I
thought now in this dangerous time should have given both you and
me comfortable instruction. But alas! instead thereof we have
persuasions to follow (I lament to rehearse it) superstitious
idolatry. Yea, and that worst of all is, they will seek to prove
it by the Scriptures. The Lord for his mercy turn their hearts;
Amen. Commend me, &c.

"Yours.

NICHOLAS RIDLEY."

A worthy letter of Ridley to Master Bradford.

"Brother Bradford, I wish you and your company in Christ, yea, and
all the holy brotherhood, that now with you in divers prisons
suffereth and beareth patiently Christ's cross for the maintenance
of his gospel, grace, mercy, and peace from God the Father, and
from our Lord Jesus Christ.

"Sir, considering the state of this chivalry and warfare, wherein
I doubt not but we be set to fight under Christ's banner, and his
cross, against our ghostly enemy the devil, and the old serpent
Satan, methinketh I perceive two things to be his most perilous
and most dangerous engines, which he hath to impugn Christ's
verity, his gospel, and his faith; and the same two also to be the
most massy posts, and most mighty pillars, whereby he maintaineth
and upholdeth this Satanical synagogue. These two, sir, are they,
in my judgment: the one, his false doctrine and idolatrical use of
the Lord's supper; and the other, the wicked and abominable
usurpation of the primacy of the see of Rome. By these two, Satan
seemeth to me principally to maintain and uphold his kingdom; by
these two he driveth down mightily (alas, I fear me) the third
part of the stars in heaven. These two poisonful rotten posts he
had so painted over with such a pretence and colour of religion,
of unity in Christ's church of the catholic faith, and such like,
that the wily serpent is able to deceive (if it were possible)
even the elect God. Wherefore John saith, not without great cause,
If any know not Satan's subtleties and the profundities thereof, I
will wish him no other burden to be laden withal.

"Sir, because these be his principal and main posts, whereupon
standeth all his falsehood, craft, and treachery, therefore,
according to the poor power that God hath given me, I have bended
mine artillery to shoot at the same. I know it to be but little,
God knoweth, that I can do, and of my shot I know they pass not.
Yet I will not (God willing) cease to do the best that I can, to
shake those cankered and rotten posts. The Lord grant me good
success, to the glory of his name, and the furtherance of Christ's
gospel. I have now already (I thank God) for this present time
spent a good part of my powder in these scribblings, whereof this
bearer shall give you knowledge. Good brother Bradford! let the
wicked surmise and say what they list; know you for a certainty,
by God's grace, without all doubt, that in Christ's gospel's
cause, against and upon the aforesaid God's enemies, I am fully
determined to live and die. Farewell, dear brother; and I beseech
you and all the rest of our brethren to have good remembrance of
the condemned heretics (as they call them) of Oxford, in your
prayers. The bearer shall certify you of our state. Farewell in
the Lord.--From Bocardo.

"Yours in Christ.

NICH. RIDLEY."

Another letter of Ridley unto Master Bradford, and other his
prison fellows, anno 1555.

"Dearly beloved, I wish you grace, mercy, and peace.

"According to your mind, I have run over all your papers, and what
I have done (which is but small) therein may appear. In two places
I have put in two loose leaves. I had much ado to read that was
written in your great leaves, and I ween some where I have altered
some words, because I could not read perfectly that which was
written. Sir, what shall be best done with these things, now ye
must consider; for if they come in sight at this time, undoubtedly
they must to the fire with their father, and as for any safeguard
that your custody can be unto them, I am sure you look not for it;
for as you have been partner of the work, so I am sure you look
for none other, but to have and receive like wages, and to drink
of the same cup. Blessed be God, that hath given you liberty in
the mean season, that you may use your pen to his glory, and the
comfort (as I hear say) of many. I bless God daily in you, and all
your whole company, to whom I beseech you commend me heartily. Now
I love my countryman in deed and in truth, I mean Dr. Taylor, not
for my earthly country's sake, but for our heavenly Father's sake,
and for Christ's sake, whom, I heard say, he did so stoutly in
time of peril confess, and yet also for our country's sake, and
for all our mother's sake; but I mean of the kingdom of heaven,
and of heavenly Jerusalem, and because of the Spirit, which
bringeth forth in him, in you, and in our company, such blessed
fruits of boldness in the Lord's cause, of patience and constancy.
The Lord which hath begun this work in you all,perform and perfect
this his own deed, until his own day come; Amen.

"As yet I perceive ye have not been baited, and the cause thereof
God knoweth, which will let them do no more to his, than is his
pleased will and pleasure to suffer them to do for his own glory,
and to the profit of them which be truly his. For the Father,
which doth guide them that be Christ's to Christ, is more mighty
than all they, and no man is able to pull them out of the Father's
hands: except, I say, it please our Father, it please our Master,
Christ, to suffer them, they shall not stir one hair of your
heads.

"My brother Punt (the bearer hereof, and Master Hooper's letters)
would that we should say what we think good concerning your mind;
that is, not to answer, except ye might have somewhat indifferent
judges. We are, as ye know, separated, and one of us cannot in any
thing consult with another, and much strait watching of the
bailiffs is about us, that there be no privy conference amongst
us: and yet, as we hear, the scholars bear us more heavily than
the townsmen. A wonderful thing, among so many, never yet scholar
offered any of us (so far as I know) any manner of favour, either
for or in Christ's cause.

"Now as concerning your demand of our counsel, for my part I do
not mislike that which I perceive ye are minded to do; for I look
for none other. But, if ye answer afore the same commissioners
that we did, ye shall be served and handled as we were, though ye
were as well learned as ever was either Peter or Paul. And yet
further I think, that occasion afterwards may be given you, and
the consideration of the profit of your auditory may perchance
move you to do otherwise.

"Finally, determinately to say what shall be best, I am not able;
but I trust he, whose cause ye have in hand, shall put you in mind
to do that which shall be most for his glory, the profit of his
flock, and your own salvation. This letter must be common to you
and Master Hooper, in whom and in his prison-fellow, good Father
Crome, I bless God, even from the bottom of my heart; for I doubt
not but they both do to our Master, Christ, true, acceptable, and
honourable service, and profitable to his flock; the one with his
pen, and the other with his fatherly example of patience and
constancy, and all manner of true godliness. But what shall I need
to say to you? Let this be common among your brethren, among whom
(I dare say) it is with you as it is with us, to whom all things
here are common, meat, money, and whatsoever one of us hath, that
can or may do another good. Although, I said, the bailiffs and our
hostess straitly watch us, that we have no conference or
intelligence of any thing abroad, yet hath God provided for every
one of us instead of our servants, faithful fellows, which will be
content to hear and see, and to do for us whatsoever they can. It
is God's work surely, blessed be God for his unspeakable goodness!
The grace of our Lord Jesus Christ, and the love of God, and the
communication of the Holy Ghost be with you all: Amen, Amen.

"As far as London is from Oxford, yet thence we have received of
late, both meat, money, and shirts, not only from such as are of
our acquaintance, but of some (whom this bearer can tell) with 
whom I had never to my knowledge any acquaintance. I know for
whose sake they do it; to him therefore be all honour, glory, and
due thanks.

"And yet I pray you do so much as to show them, that we have
received their benevolence, and (God be blessed) have plenty of
all such things. This I desire you to do; for I know they be of
Master Hooper's and your familiar acquaintance. Master Latimer was
crazed; but I hear now (thanks be to God) that he amendeth again.

"NICHOLAS RIDLEY."

Another letter of Ridley unto Master Bradford.

"O dear brother, seeing the time is now come, wherein it pleaseth
the heavenly Father, for Christ our Saviour's sake, to call upon
you, and to bid you to come, happy are you that ever you were
born, thus to be found awake at the Lord's calling: Well done,
good and faithful servant, because thou hast been trusty in small
matters, he shall set thee over great things, and thou shalt enter
into the joy of thy Lord.

"O dear brother, what meaneth this, that you are sent into your
own native country? The wisdom and policy of the world may mean
what they will, but I trust God will so order the matter finally
by his fatherly providence, that some great occasion of God's
gracious goodness shall be plenteously poured abroad amongst his,
our dear brethren in that country, by this your martyrdom, where
the martyrs for Christ's sake shed their blood, and lost their
lives. Oh! what wondrous things hath Christ afterward wrought to
his glory, and confirmation of their doctrine! If it be not the
place that sanctifieth the man, but the holy man doth by Christ
sanctify the place, brother Bradford, then happy and holy shall be
that place wherein thou shalt suffer, and which shall be with thy
ashes in Christ's cause sprinkled over withal. All thy country may
rejoice of thee, that it ever brought forth such a one, which
would render his life again in his cause, of whom he had received
it. Brother Bradford, so long as I shall understand thou art in
thy journey, by God's grace I shall call upon our heavenly Father
for Christ's sake, to set thee safely home: and then, good
brother, speak you, and pray for the remnant which are to suffer
for Christ's sake, according to that thou then shalt know more
clearly.

"We do look now every day when we shall he called on, blessed be
God! I ween I am the weakest many ways of our company; and yet I
thank our Lord God and heavenly Father by Christ, that since I
heard of our dear brother Rogers' departing, and stout confession
of Christ and his truth even unto the death, my heart (blessed be
God) rejoiced of it, that since that time (I say) I never felt any
lumpish heaviness in my heart, as I grant I have felt sometimes
before. O good brother! blessed be God in thee, and blessed be the
time that ever I knew thee. Farewell, farewell.

"Your brother in Christ, NICHOLAS RIDLEY.

"Brother, farewell."

To the brethren remaining in captivity of the flesh, and dispersed
abroad in sundry prisons; but knit together, in unity of spirit
and holy religion, in the bowels of the Lord Jesus.

"Grace, peace, and mercy be multiplied among you. What worthy
thanks can we render unto the Lord for you, my brethren; namely,
for the great consolation which through you we have received in
the Lord, who, notwithstanding the rage of Satan that goeth about
by all manner of subtle means to beguile the world, and also
busily laboured to restore and set up his kingdom again, that of
late began to decay and fall to ruin; ye remain yet still
unmovable, as men surely grounded upon a strong rock. And now,
albeit that Satan, by his soldiers and wicked ministers, daily (as
we hear) draweth numbers unto him, so that it is said of him, that
he plucketh even the very stars out of heaven, whiles he driveth
into some men the fear of death, and loss of all their goods, and
showeth and offereth to others the pleasant baits of the world,
namely, riches, wealth, and all kind of delights and pleasures,
fair houses, great revenues, fat benefices, and what not; and all
to the intent they should fall down and worship, not the Lord, but
the dragon, the old serpent, which is the devil, that great beast
and his image, and should be enticed to commit fornication with
the strumpet of Babylon, together with the kings of the earth,
with the lesser beast and with the false prophets, and so to
rejoice and be pleasant with her, and to be drunken with the wine
of her fornication; yet blessed be God the Father of our Lord
Jesus Christ, which hath given unto you a manly courage, and hath
so strengthened you in the inward man, by the power of his Spirit,
that you can contemn as well all the terrors, as also the vain
flatterings and allurements of the world, esteeming them as
vanities, mere trifles, and things of nought: who hath also
wrought, planted, and surely established in your hearts, so
stedfast a faith and love of the Lord Jesus Christ, joined with
such constancy, that by no engines of antichrist, be they never so
terrible or plausible, ye will suffer any other Jesus, or any
other Christ, to be forced upon you, besides him whom the prophets
have spoken of before, the apostles have preached, the holy
martyrs of God have confessed and testified with the effusion of
their blood.

"In this faith stand ye fast, my brethren, and suffer not
yourselves to be brought under the yoke of bondage and
superstition any more. For ye know, brethren, how that our Saviour
warned his beforehand, that such should come as would point unto
the world another Christ, and would set him out with so many false
miracles, and with such deceivable and subtle practices, that even
the very elect (if it were possible) should thereby be deceived: 
such strong delusion to come did our Saviour give warning of
before. But continue ye faithful and constant, be of good comfort,
and remember that our grand Captain hath overcome the world; for
he that is in us is stronger than he that is in the world, and the
Lord promiseth unto us that, for the elect's sake, the days of
wickedness shall be shortened. In the mean season, abide ye and
endure with patience as ye have begun: 'Endure,' I say, 'and
reserve yourselves unto better times,' as one of the heathen poets
said; cease not to show yourselves valiant soldiers of the Lord,
and help to maintain the travailing faith of the gospel.

"Ye have need of patience, that after ye have done the will of
God, ye may receive the promises, for yet a very little, and he
that shall come, will come, and will not tarry: and the just shall
live by faith; but if any withdraw himself my soul shall have no
pleasure in him, saith the Lord. But we are not they which do
withdraw ourselves unto damnation, but believe unto the salvation
of the soul. Let us not suffer these words of Christ to fall out
of our hearts by any manner of terror, or threatenings of the
world. Fear not them which kill the body; the rest ye know: for I
write not unto you as to men which are ignorant of the truth, but
which know the truth; and to this end only, that we, agreeing
together in one faith, may take comfort one of another, and be the
more confirmed and strengthened thereby. We never had a better or
more just cause either to contemn our life, or shed our blood; we
cannot take in hand the defence of a more certain, clear, and
manifest truth. For it is not any ceremony for the which we
contend; but it toucheth the very substance of our whole religion,
yea, even Christ himself. Shall we, either can we, receive and
acknowledge any other Christ instead of him, who is alone the
everlasting Son of the everlasting Father, and is the brightness
of the glory and a lively image of the substance of the Father, in
whom only dwelleth corporally the fulness of the Godhead, who is
the only way, the truth, and the life? Let such wickedness, my
brethren, let such horrible wickedness be far from us. For
although there be that are called gods, whether in heaven or in
earth, as there be many gods and many lords, yet unto us there is
but one God, which is the Father, of whom are all things, and we
in him, and one Lord Jesus Christ, by whom are all things, and we
by him; but every man hath not knowledge. This is life eternal,
saith St. John, that they know thee to be the only true God, and
whom thou hast sent, Jesus Christ. If any therefore would force
upon us any other God, besides him whom Paul and the apostles have
taught, let us not hear him, but let us flee from him, and hold
him accursed.

"Brethren, ye are not ignorant of the deep and profound subtleties
of Satan; for he will not cease to range about you, seeking by all
means possible whom he may devour: but play ye the men, and be of 
good comfort in the Lord. And albeit your enemies and the
adversaries of the truth, armed with all worldly force and power
that may be, do set upon you; yet be ye not faint-hearted, and
shrink not therefore, but trust unto your Captain, Christ; trust
unto the Spirit of truth, and trust to the truth of your cause;
which as it may by the malice of Satan be darkened, so can it
never be clean put out. For we have (high praise be given to God
there-for) most plainly, evidently, and clearly on our side, all
the prophets, all the apostles, and undoubtedly all the ancient
ecclesiastical writers which have written, until of late years
past.

"Let us be hearty, and of good courage therefor, and thoroughly
comfort ourselves in the Lord. Be in no wise afraid of your
adversaries; for that which is to them an occasion of perdition,
is to you a sure token of salvation, and that of God: for unto you
it is given, that not only ye should believe on him, but also
suffer for his sake. And when ye are railed upon for the name of
Christ, remember that by the voice of Peter, yea, and of Christ
our Saviour also, ye are counted with the prophets, with the
apostles, and with the holy martyrs of Christ, happy and blessed
there-for: for the glory and Spirit of God resteth upon you.

"On their part our Saviour Christ is evil spoken of, but on your
part he is glorified: for what can they else do unto you, by
persecuting you, and working all cruelty and villany against you,
but make your crowns more glorious, yea, beautify and multiply the
same, and heap upon themselves the horrible plagues and heavy
wrath of God: and therefore, good brethren, though they rage never
so fiercely against us, yet let us not wish evil unto them again,
knowing that while, for Christ's cause, they vex and persecute us,
they are like mad-men. most outrageous and cruel against
themselves, heaping hot burning coals upon their own heads; but
rather let us wish well unto them, knowing that we are thereunto
called in Christ Jesus, that we should be heirs of the blessing.
Let us pray therefore unto God, that he would drive out of their
hearts this darkness of errors, and make the light of his truth to
shine unto them, that they, acknowledging their blindness, may
with all humble repentance be converted unto the Lord, and
together with us. confess him to be the only true God, which is
the Father of light, and his only Son Jesus Christ, worshipping
him in Spirit and verity: Amen. The Spirit of our Lord Jesus
Christ comfort your hearts in the love of God, and patience of
Christ: Amen.

"Your brother in the Lord, whose name this bearer shall signify
unto you, ready always by the grace of God to live and die with
you."

A letter of Bishop Ridley, wherein he confirmeth the brethren in
captivity; translated out of the Latin.

"To the brethren which constantly cleave unto Christ, in suffering
affliction with him and for his sake.

"Grace and peace from God the Father, and from our Lord Jesus
Christ, be multiplied unto you: Amen.

"Although, brethren, we have of late heard nothing from you,
neither have at this present any news to send to you; yet we
thought good something to write unto you, whereby ye might
understand that we have good remembrance of you continually, as we
doubt not but ye have of us also. When this messenger, coming unto
us from you of late, had brought us good tidings of your great
constancy, fortitude, and patience in the Lord, we were filled
with much joy and gladness, giving thanks to God the Father,
through our Lord Jesus Christ, which hath caused his face so to
shine upon you, and with the light of spiritual understanding hath
so lightened your hearts, that now being in captivity and bonds
for Christ's cause, ye have not ceased, as much as in you lieth,
by words, but much more by deed and by your example, to stablish
and confirm that thing, which when ye were at liberty in the
world, ye laboured to publish and set abroad by the word and
doctrine; that is to say, holding fast the word of life, ye shine
as lights in the world, in the midst of a wicked and crooked
nation, and that with so much the greater glory of our Lord Jesus
Christ, and profit of your brethren, by how much Satan more
cruelly now rageth and busily laboureth to darken the light of the
gospel.

"And as for the darkness that Satan now bringeth upon the Church
of England, who needeth to doubt thereof? Of late time our Saviour
Christ, his apostles, prophets, and teachers, spake in the temple
to the people of England in the English tongue, so that they might
be understood plainly, and without any hardness, of the godly, and
such as sought for heavenly knowledge in matters which of
necessity of salvation pertained to the obtaining of eternal life;
but now those things, which once were written of them for the
edifying of the congregation, are read in a strange tongue without
interpretation, manifestly against St. Paul's commandment, so that
there is no man able to understand them, which hath not learned
that strange and unknown tongue.

"Of late days those heavenly mysteries, whereby Christ hath
ingrafted us into his body, and hath united us one to another;
whereby also, being regenerate, and born anew unto God, he hath
nourished, increased, and strengthened us; whereby moreover he
hath taught and set forth an order amongst them which are whole,
or else to the sick in soul or body hath given, as it were,
wholesome medicines and remedies: those, I say, were all plainly
set forth to the people in their own language, so that what great
and exceeding good things every man had received of God, what duty
every one owed to another by God's ordinance, what every one had
professed in his vocation, and was bound to observe, where remedy
was to be had for the wicked and feeble, he to whom God hath given
a desire and willing heart to understand those things, might soon
perceive and understand. But now all these things are taught and 
set forth in such sort, that the people redeemed with Christ's
blood, and for whose sakes they were by Christ himself ordained,
can have no manner of understanding thereof at all.

"Of late (forasmuch as we know not how to pray as we ought) our
Lord Jesus Christ in his prayer, whereof he would have no man
ignorant, and also the Holy Ghost in the psalms, hymns, and
spiritual songs which are set forth in the Bible, did teach and
instruct all the people of England in the English tongue, that
they might ask such things as are acording to the will of the
Father, and might join their hearts and lips in prayer together:
but now all these things are commanded to be hid and shut up from
them in a strange tongue, whereby it must needs follow, that the
people can neither tell how to pray, nor what to pray for; and how
can they join their hearts and voice together, when they
understand no more what the voice signifieth, than a brute beast?

"Finally, I hear say, that the catechism which was lately set
forth in the English tongue, is now in every pulpit condemned. O
devilish malice, and most spitefully injurious to the salvation of
mankind, purchased by Jesus Christ! Indeed Satan could not long
suffer that so great light should be spread abroad in the world;
he saw well enough that nothing was able to overthrow his kingdom
so much, as if children, being godly instructed in religion,
should learn to know Christ whilst they are yet young; whereby not
only children, but the elder sort also, and aged folks that before
were not taught to know Christ in their childhood, should now,
even with children and babes, be forced to learn to know him. Now
therefore he roareth; now he rageth. But what else do they,
brethren, which serve Satan, and become his ministers and slaves
in maintaining of his impiety, but even the same which they did,
to whom Christ our Saviour threateneth this curse in the gospel:
Woe unto you which shut up the kingdom of heaven before men, and
take away the key of knowledge from them! you yourselves have not
entered in, neither have ye suffered them that would enter to come
in.

"And from whence shall we say, brethren, that this horrible and
mischievous darkness proceedeth, which is now brought upon the
world? From whence, I pray you, but even from the smoke of the
great furnace of the bottomless pit, so that the sun and the air
are now darkened by the smoke of the pit? Now, even now, out of
doubt, brethren, the pit is opened against us, and the locusts
begin to swarm, and Abaddon now reigneth.

"Ye therefore, my brethren, which pertain unto Christ, and have
the seal of God marked in your foreheads; that is to wit, are
sealed with the earnest of the Spirit to be a peculiar people of
God, quit yourselves like men, and be strong; for he that is in us
is stronger than he which is in the world, and ye know that all
that is born of God overcometh the world; and this is our victory
that overcometh the world, even our faith. Let the world fret, let
it rage never so much, be it never so cruel and bloody, yet be ye
sure that no man can take us out of the Father's hands, for he is
greater than all, who hath not spared his own Son, but hath given
him to deathfor us all; and therefore how shall he not with him
give us all things also? Who shall lay any thing to the charge of
God's elect? It is God that justifieth, who then shall condemn? It
is Christ that is dead, yea rather, which is risen again, who also
is at the right hand of God, and maketh request also for us. Who
shall separate us from the love of Christ? shall tribulation, or
anguish, or persecution, or famine, or nakedness, or peril, or
sword? The rest ye know, brethren. We are certainly persuaded with
St. Paul, by the grace of our Lord Jesus Christ, that no kind of
thing shall be able to separate us from the love of God which is
in Christ Jesus our Lord; which thing, that it may come to pass by
the grace and mercy of our Lord Jesus Christ, to the comfort both
of you and of us all, as we for our parts will continually (God
willing) pray for you; so, dear brethren in the Lord, with all
earnest and hearty request we beseech you, even in the bowels of
our Lord Jesus Christ, that ye will not cease to pray for us. Fare
ye well, dear brethren. The grace of our Lord Jesus Christ be with
you all evermore: Amen."

A letter of Bishop Ridley, answering to a certain letter of one
Master West, sometime his chaplain.

"I wish you grace in God, and love of the truth, without the which
truly established in men's hearts by the mighty hand of the
Almighty God, it is no more possible to stand by the truth in
Christ in time of trouble, than it is for the wax to abide the
heat of the fire. Sir, know you this, that I am (blessed be God)
persuaded, that this world is but transitory, and, as St. John
saith, The world passeth away, and the lust thereof. I am
persuaded Christ's words to be true, Whosoever shall confess me
before men, him will I confess also before my Father which is in
heaven: and I believe that no earthly creature shall be saved,
whom the Redeemer and Saviour of the world shall before his Father
deny. This the Lord grant, that it may be so grafted, established,
and fixed in my heart, that neither things present nor to come,
high nor low, life nor death, be able to remove me thence. It is a
goodly wish, that you wish me deeply to consider the things
pertaining unto God's glory; but if you had wished also, that
neither fear of death, nor hope of worldly prosperity, should let
me to maintain God's word and his truth, which is his glory and
true honour, it would have liked me well. You desire me, for God's
sake, to remember myself. Indeed sir, now it is time so to do;
for, so far as I can perceive, it standeth me upon no less danger,
than of the loss both of body and soul; and I trow, then it is
time for a man to awake, if any thing will awake him. He that will
not fear him that threateneth to cast both body and soul into
everlasting fire, whom will he fear? With this fear, O Lord,
fasten thou together our frail flesh, that we never swerve from
thy laws. You say, you have made much suit for me. Sir, God grant
that you have not, in suing for my worldly deliverance, impaired
and hindered the furtherance of God's word and his truth.

"You have known me long indeed; in the which time it hath chanced
me, as you say, to mislike some things. It is true, I grant; for
sudden changes without substantial and necessary cause, and the
heady setting forth of extremities, I did never love. Confession
unto the minister which is able to instruct, correct, comfort, and
inform the weak, wounded, and ignorant conscience, indeed I ever
thought might do much good in Christ's congregation, and so I
assure you I think even at this day. My doctrine and my preaching,
you say, you have heard often, and after your judgment have
thought it godly, saving only for the sacrament, which thing
although it was of me reverently handled, and a great deal better
than of the rest, as you say, yet in the margin you write
'warily,' and in this world 'wisely;' and yet methought all
sounding not well. Sir, but that I see so many changes in this
world, and so much alteration, else at this your saying I would
not a little marvel. I have taken you for my friend, and a man
whom I fancied for plainness and faithfulness, as much, I assure
you, as for your learning: and have you kept this so close in your
heart from me unto this day? Sir, I consider more things than one,
and will not say all that I think. But what need you to care what
I think, for any thing I shall be able to do unto you, either good
or harm? You give me good lessons to stand in nothing against my
learning, and to beware of vain-glory. Truly, sir, I herein like
your counsel very well, and by God's grace I intend to follow it
unto my life's end.

"To write unto those whom you name, I cannot see what it will
avail me: for this I would have you know, that I esteem nothing
available for me, which also will not further the glory of God.
And now, because I perceive you have an entire zeal and desire of
my deliverance out of this captivity and worldly misery, if I
should not bear you a good heart in God again, methinks I were to
blame. Sir, how nigh the day of my dissolution and departure out
of this world is at hand, I cannot tell: the Lord's will be
fulfilled, how soon soever it shall come. I know the Lord's words
must be verified on me, that I shall appear before the uncorrupt
Judge, and be accountable to him of all my former life. And
although the hope of his mercies is my sheet-anchor of eternal
salvation, yet am I persuaded, that whosoever wittingly neglecteth
and regardeth not to clear his conscience, he cannot have peace
with God, nor a lively faith in his mercy. Conscience therefore
moveth me, considering you were one of my family, and one of my
household, of whom then I think I had a special cure, and of all
them which were within my house; which indeed ought to have been
an example of godliness to all the rest of my cure, not only of
good life, but also in promoting of God's word to the uttermost of
their power (but alas, now, when the trial doth separate the chaff
from the corn, how small a deal it is, God knoweth, which the wind
doth not blow away): this conscience, I say, doth move me to fear,
lest the lightness of my family shall be laid to my charge for
lack of more earnest and diligent instruction, which should have
been done. But, blessed be God which hath given me grace to see
this my default, and to lament it from the bottom of my heart,
before my departing hence.

"This conscience doth move me also now to require both you, and my
friend Dr. Harvey, to remember your promises made to me in times
past, of the pure setting-forth and preaching of God's word and
his truth. These promises, although you shall not need to fear to
be charged with them of me hereafter before the world, yet look
for none other, (I exhort you as my friends,) but to be charged
with them at God's hand. This conscience, and the love that I bear
unto you, biddeth me now say unto you both, in God's name, Fear
God, and love not the world: for God is able to cast both body and
soul into hell-fire. When his wrath shall suddenly be kindled,
blessed are all they that put their trust in him. And the saying
of St. John is true, All that is in the world, as the lust of the
flesh, the lust of the eyes, and the pride of life, is not of the
Father, but of the world; and the world passeth away and the lust
thereof, but he that doth the will of God abideth for ever. If
this gift of grace (which undoubtedly is necessarily required unto
eternal salvation) were truly and unfeignedly grafted and firmly
established in men's hearts, they would not be so light, so
suddenly to shrink from the maintenance and confession of the
truth as is now, alas! seen so manifestly of so many in these
days. But here, peradventure, you would know of me, what is the
truth. Sir, God's word is the truth, as St. John saith, and that
even the same that was heretofore. For albeit man doth vary and
change as the moon, yet God's word is stable, and abideth one for 
evermore: and of Christ it is truly said, Christ yesterday and to-
day; the same is also for ever.

"When I was in office, all that were esteemed learned in God's
word, agreed this to be a truth in God's word written, that the
Common Prayer of the church should be had in the common tongue.
You know I have conferred with many, and I assure you I never
found man, (so far as I do remember,) neither old nor young,
gospeller nor papist, of what judgment soever he was, in this
thing to be of a contrary opinion. If then it were a truth of
God's word, think you that the alteration of the world can make it
an untruth? If it cannot, why then do so many men shrink from the
confession and maintenance of this truth received once of us all?
for what is it, I pray you, else to confess or deny Christ in this
world, but to maintain the truth taught in God's word, or for any
worldly respect to shrink from the same? This one thing have I
brought for an ensample; other things be in like case, which now
particularly I need not rehearse: for he that will forsake
wittingly, either for fear or gain of the world, any one open
truth of God's word, if he be constrained, he will assuredly
forsake God and all his truth, rather than he will endanger
himself to lose or to leave that he loveth better indeed, than he
doth God and the truth of his word.

"I like very well your plain speaking, wherein you say, I must
either agree or die, and I think that you mean of the bodily
death, which is common both to good and bad. Sir, I know I must
die, whether I agree or no. But what folly were it then to make
such an agreement, by the which I could never escape this death
which is common to all, and also incur the guilt of death and
eternal damnation? Lord, grant that I may utterly abhor and detest
this damnable agreement, so long as I live! And because (I dare
say) you wrote of friendship unto me this short earnest
advertisement, and I think verily, wishing me to live and not to
die, therefore, bearing you in my heart no less love in God, than
you do me in the world, I say unto you in the word of the Lord,
(and that I say to you, I say to all my friends and lovers of us
in God,) that if you do not confess and maintain to your power and
knowledge that which is grounded upon God's word, but will either,
for fear or gain of the world, shrink and play the apostata,
indeed you shall die the death: you know what I mean. And I
beseech you all, my true friends and lovers in God, remember what
I say; for this may be the last time, peradventure, that ever I
shall write unto you.

"From Bocardo in Oxford the eighth day of April, 1555."

Master Grindal, now archbishop of Canterbury, being in the time of
exile in the city of Frankfort, wrote to Dr. Ridley, then
prisoner, a certain epistle, wherein, first, he lamenteth his
captivity, exhorting him withal to be constant: secondly, he
certifieth him of the state of the English exiles being dispersed
in Germany, and of the singular providence of God in stirring up
the favour of the magistrates and rulers there towards them:
thirdly, he writeth to know his mind and will concerning the
printing of his book against transubstantiation, and of certain
other treatises and his disputations; whereunto Bishop Ridley
answereth again in order, as followeth:

An answer of Bishop Ridley to Master Grindal's letter sent from
Frankfort.

"Blessed be God our heavenly Father, which inclined your heart to
have such a desire to write unto me, and blessed be he again,
which hath heard your request, and hath brought your letters safe
unto my hands; and over all this I bless him, through our Lord
Jesus Christ, for the great comfort I have received by the same,
of the knowledge of your state, and of other our dearly beloved
brethren and countrymen in those parts beyond the sea.

"Dearly-beloved brother Grindal, I say to you, and all the rest of
our brethren in Christ with you, Rejoice in the Lord, and as you
love me, and the other my reverend fathers and concaptives, (which
undoubtedly are the glory of Christ,) lament not our state, but I
beseech you and them all to give to our heavenly Father, for his
boundless mercies and unspeakable benefits even in the midst of
all our troubles given unto us, most hearty thanks. For know ye,
that as the weight of his cross hath increased upon us, so he hath
not nor doth cease to multiply his mercies, to strengthen us; and
I trust, yea, by his grace I doubt nothing but he will so do for
Christ our Master's sake even to the end. To hear that you and our
other brethren do find in your exile favour and grace with the
magistrates, ministers, and citizens at Zurich, Frankfort, and
otherwhere, it doth greatly comfort (I dare say) all here, that do
indeed love Christ and his true word. I assure you, it warmed my
heart to hear you by chance to name some, as Scory, and Cox, &c.
Oh! that it had come in your mind to have said somewhat also of
Cheek, of Turner, of Leaver, of Sampson, of Chambers; but, I trust
in God, they be all well. And sir, seeing you say, that there be
in those parts with you of students and ministers so good a
number, now, therefore, care you not for us, otherwise than to
wish that God's glory may be set forth by us: for whensoever God
shall call us home, (as we look daily for none other, but when it
shall please God to say, come,) you, blessed be God! are enough,
through his aid, to light and set up again the lantern of his word
in England. As concerning the copies, ye say, ye have with you, I
wonder how ever they did and could find the way to come to you. My
disputation, except ye have that which I gathered myself after the
disputation done, I cannot think ye have it truly. If ye have
that, then ye have therewithal the whole manner after the which I
was used in the disputation.

"As for the treatise in English, 'Contra Transubstantiationem,'
vix possum adduci ut credam oper�-pretium fore ut in Latinum
transferatur. C�terum, quicquid sit, nullo modo velim ut quid-quam
quocunque modo meo nomine ederetur, donec quid de nobis Dominus,
constituerit fieri, vobis Arius certo constiterit; and thus much
unto your letters. Now, although I suppose you know a good part of
our state here, (for we are forthcoming, even as when ye departed,
&c.,) you shall understand that I was in the Tower about the space
of two months close prisoner, and, after that, had granted to me
without my labour, the liberty of the Tower, and so continued
about half a year; and then, because I refused to allow the mass
with my presence, I was shut up in prison again.

"The last Lent save one, it chanced by reason of the tumult
stirred up in Kent, there were so many prisoners in the Tower,
that my Lord of Canterbury, Master Latimer, Master Bradford, and
I, were put all together in one prison, where we remained till
almost the next Easter, and then we three, Canterbury, Master
Latimer, and I, were suddenly sent a little before Easter to
Oxford, and were suffered to have nothing with us, but that we
carried upon us. About the Whitsuntide following, were our
disputations at Oxford, after the which all was taken from us, as
pen, ink, &c. Our own servants were taken from us before, and
every one had put to him a strange man, and we each one appointed
to be kept in several places, as we are unto this day.

"Blessed be God, we three, at the writing hereof, were in good
health, and (in God) of good cheer. We have looked long ago to
have been despatched, for we were all three on one day, (within a
day or two of our disputations,) of Dr. Weston, being the head
commissioner, condemned for heretics; and since that time we
remain as we were of him left. The Lord's will be fulfilled in us,
as I do not doubt but by his grace it shall be to his glory, and
our endless salvation through Jesus Christ our Lord! Likewise the
Lord hath hitherto preserved above all our expectation, our dear
brother, and in Christ's cause a strong champion, John Bradford.
He is likewise condemned, and is already delivered to the secular
power, and writs, as we have heard say, given out for his
execution, and called in again."

"Thus the Lord, so long as his blessed pleasure is, preserveth
whom he listeth, notwithstanding the wonderful raging of the
world. Many (as we hear say) have suffered valiantly, confessing
Christ's truth, and nothing yielding to the adversary, yea, not
for the fear or pains of death. The names of them which I knew,
and have now suffered, are these: Ferrar the bishop of St.
David's, Hooper the bishop of Worcester, Rogers, (tuus olim
comprebendarius,) Dr. Taylor of Hadley, Master Saunders, and one
Tomkins, a weaver; and now, this last day, Master Cardmaker, with
another, were burnt in Smithfield at London, and many others in
Essex and Kent, whose names are written in the book of life, whom
yet I do not know.

"West, your old companion, and sometime mine officer, alas, hath
relented, as I have heard; but the Lord hath shortened his days,
for anon after he died, and is gone. Grimbold was caught by the
heel, and cast into the Marshalsea, but now is at liberty again,
but I fear me he escaped not without some becking or bowing, alas,
of his knee unto Baal.

"My dear friend Thomas Ridley, of the Bullhead in Cheap, which was
to me the most faithful friend that I had in my trouble, is
departed also unto God. My brother Shipside, that hath married my
sister, hath been almost half a year in prison, for delivering (as
he was accused) of certain things, I ween, from me; but now,
thanks be to God, he is at liberty again, but so that the bishop
hath taken from him his park.

"Of all us three concaptives at Oxford, I am kept most strait, and 
with least liberty, vel quia viro, in cujus �dibus ego custodior,
uxor dominatur (licet modo sit pr�fectus civitatis)--mulier
vetula, morosa, et superstitiosissima, qua etiam hoc sibi laudi
ducit quod me dicatur arctissime et cautissime custodire; vir
autem ipse, Irischius nomine, mitis satis est omnibus, uxori vero
plusquam obsequens. Licet uxorem (uti nosti) nunquam habuerim,
tamen ex hac quotidian consuetudine, quam cum istis conjugibus
habeo, videor mihi nonnihil posse intelligere, quam grave malum et
intolerabile jugum sit cum mala muliere in conjugio collocari.
Recta ergo sapiens dixit, Uxor bona donum Dei; et iterum, Mulieris
bon� beatus vir. Vel h�c, inquam, causa est, vel quia � magnis
magistratibus (nescio quas ob causas) illud est, ut ita fieret,
ipsis mandatum: idque illi, si quando de mea nimia servitute apud
eos conqueror, sedulo s�pe rursus mihi inculcant.

"At Cambridge (as I hear say) omnes studiorum et statutorum
reformationes nuper fact� nunc sunt denuo deformat� et delet�, et
omnia sunt in pristinum chaos et in antiquum papismum reducta:
omnes collegiorum Pr�fecti qui sinceritati evangelii favebant, vel
qui conjugati erant, loco moti sunt; et alii papistic� factionis
in eorum loca surrogati, quod et de Sociis Collegiorum qui
noluerunt flectere genu Baal factum esse audio. Nec mirum, nam
idem passim factum est in universo regno Angli�, in omnibus
archiepiscopis, episcopis, decanis, prebendariis, sacerdotibus
ecclesiarum, et in toto clero: and to tell you much naughty matter
in few words, papismus apud nos ubique in pleno suo autiquo robore
regnat.

"The Lord be merciful, and for Christ's sake pardon us our old
unkindness and unthankfulness for when he poured upon us the gifts
of his manifold graces and favour, alas, we did not serve him nor
render unto him thanks according to the same. We pastors many of
us were too cold, and bare too much, alas, with the wicked world;
our magistrates did abuse, to their own worldly gain, both God's
gospel and the ministers of the same. The people in many places
was wayward and unkind. Thus of every side and of every sort we
have provoked God's anger and wrath to fall upon us: but blessed
might he be that hath not suffered his to continue in those ways
which so wholly have displeased his sacred Majesty, but hath
awaked them by the fatherly correction of his own Son's cross,
unto his glory and our endless salvation, through Jesus Christ our
Lord.

"My daily prayer is, (as God doth know,) and by God's grace shall
be so long as I live in this world, for you, my dear brethen, that
are fled out of your own country, because you will rather forsake
all worldly things than the truth of God's word. It is even the
same that I used to make to God, for all those churches abroad
through the world, which have forsaken the kingdom of antichrist,
and professed openly the purity of the gospel of Jesus Christ;
that is, that God our eternal Father, for our Saviour Christ's
sake, will daily increase in you the gracious gift of his heavenly
Spirit, to the true setting-forth of his glory and of his gospel,
and make you to agree brotherly in the truth of the same;that
there arise no root of bitterness among you that may infect that
good seed which God hath sown in your hearts already; and finally,
that your life may be so pure and so honest, according to the rule
of God's word, and according to that vocation whereunto we are
called by the gospel of Christ our Saviour, that the honesty and
purity of the same may provoke all that shall see or know it, to
the love of your doctrine, and to love you for your honesty and
virtue's sake; and so, both in brotherly unity of your true
doctrine, and also in the godly virtue of your honest life, to
glorify our Father which is in heaven.

N. R."

To Augustine Bernher.

Brother Augustine, I bless God with all my heart in his manifold
merciful gifts, given unto our dear brethren in Christ, specially
to our brother Rogers, whom it pleased him to set forth first, no
doubt out of his gracious goodness and fatherly favour towards
him. And likewise blessed be God in the rest, as Hooper, Saunders,
and Taylor, whom it hath pleased the Lord likewise to set in the
forefront of the battle against his adversaries, and hath endued
them all (so far as I can hear) to stand in the confession of his
truth, and to be content in his cause, and for his gospel's sake,
to lose their life. And evermore and without end blessed be even
the same our heavenly Father, for our dear and entirely beloved
brother Bradford, whom now the Lord, I perceive, calleth for: for
I ween he will no longer vouchsafe him to abide among the
adulterous and wicked generation of this world. I do not doubt but
that he, for those gifts of grace which the Lord hath bestowed on
him plenteously, hath holpen those which are gone before in their
journey; that is, hath animated and encouraged them to keep the
highway, et sic currere, uti tandem acciperent pr�mium. The Lord
be his comfort, whereof I do not doubt, and I thank God heartily
that ever I was acquainted with him, and that ever I had such a
one in my house. And yet again I bless God in our dear brother,
and of this time protomartyr, Rogers, that he was also one of my
calling to be a prebendary preacher of London. And now, because
Grindal is gone, (the Lord, I doubt not, hath and knoweth wherein
he will bestow him,) I trust to God, it shall please him of his
goodness to strengthen me to make up the trinity out of Paul's
church, to suffer for Christ whom God the Father hath anointed,
the Holy Spirit doth bear witness unto, Paul and all the apostles
preached. Thus fare you well. I had no paper, I was constrained
thus to write."

Besides these letters of Bishop Ridley, divers other tractations
also were written by him, partly out of prison, partly in prison:
as namely, among certain others, there remain in my hands certain
notes answering to the two notable sermons of Dr. Watson, bishop
of Lincoln, &c.

$

318. LIFE OF LATIMER.

Illustration: Bishop Latimer
Here beginneth the life, acts, and doings of Master Hugh Latimer,
the famous preacher and worthy martyr of Christ and his gospel.

Now consequently after the life of Bishop Ridley, with other his
letters,which partly we have expressed, and partly we have
deferred to our latter Appendix, follow likewise the life and
doings of the worthy champion and old practised soldier of Christ,
Master Hugh Latimer; of whose acts and long travails even from his
first years and tender age, to begin here to entreat.

First, he was the son of one Hugh Latimer, of Thurcaster, in the
county of Leicester, a husbandman of right good estimation; with
whom also he was brought up until he was of the age of four years,
or thereabout; at which time his parents, (having him as then left
for their only son, with six other daughters,) seeing his ready,
prompt, and sharp wit, purposed to train him up in erudition, and
knowledge of good literature; wherein he so profited in his youth,
at the common schools of his own country, that at the age of
fourteen years he was sent to the university of Cambridge; where,
after some continuance of exercises in other things, he gave
himself to the study of such school divinity, as the ignorance of
that age did suffer.

Zealous he was then in the popish religion, and therewith so
scrupulous, as himself confessed, that being a priest, and using
to say mass, he was so servile an observer of the Romish decrees,
that he thought he had never sufficiently mingled his massing wine
with water: and moreover that he should never be damned, if he
were once a professed friar; with divers such superstitious
fantasies. And in this blind zeal he was a very enemy to the
professors of Christ's gospel; as both his oration made, when he
proceeded bachelor of divinity, against Philip Melancthon, and
also his other works, did plainly declare. But especially his
popish zeal could in no case abide in those days good Master
Stafford, reader of the divinity lectures in Cambridge; most
spitefully railing against him, and willing the youth of Cambridge
in no wise to believe him.

Notwithstanding, such was the goodness and merciful purpose of
God, that when he saw his good time, by the which way he thought
to have utterly defaced the professor of the gospel and true
church of Christ, he was at length himself, by a member of the
same prettily caught in the blessed net of God's word. For Master
Thomas Bilney, (whose story is before described,) being at that
time a trier out of Satan's subtleties, and a secret overthrower
of antichrist's kingdom, seeing Master Latimer to have a zeal in
his ways, (although without knowledge,) was stricken with a
brotherly pity towards him, and bethought by what means he might
best win this zealous ignorant brother, to the true knowledge of
Christ. Wherefore, after a short time, he came to Master Latimer's
study, and desired him to hear him make his confession; which
thing he willingly granted; by hearing whereof, he was (through
the good Spirit of God) so touched, that hereupon he forsook his
former studying of the school-doctors, and other such fopperies,
and became an earnest student of true divinity, as he himself, as
well in his conference with Master Ridley, as also in his first
sermon made upon the Paternoster, doth confess. So that whereas
before he was an enemy, and almost a persecutor of Christ, he was
now a zealous seeker after him, changing his old manner of
cavilling and railing, into a diligent kind of conferring, both
with Master Bilney and others, and came also to Master Stafford
before he died, and desired him to forgive him.

After this his winning to Christ, he was not satisfied with his
own conversion only, but, like a true disciple of the blessed
Samaritan, pitied the misery of others, and therefore became both
a public preacher, and also a private instructor, to the rest of
his brethren within the university, by the space of three years,
spending his time partly in the Latin tongue among the learned,
and partly amongst the simple people in his natural and vulgar
language. Howbeit, as Satan never sleepeth when he seeth his
kingdom to begin to decay, so likewise now, seeing that this
worthy member of Christ would be a shrewd shaker thereof, he
raised up his impious imps to molest and trouble him.

Amongst these there was an Augustine friar, who took occasion,
upon certain sermons that Master Latimer made about Christmas
1529, as well in the church of St. Edward, as also in St.
Augustine's, within the university of Cambridge, to envy against
him, for that Master Latimer in the said sermons (alluding to the
common usage of the season) gave the people certain cards out of
the fifth, sixth, and seventh chapters of St. Matthew, whereupon
they might not only then, but always else, occupy their time. For
the chief trump in the cards he limited the heart, as the
principal thing that they should serve God withal, whereby he
quite overthrew all hypocritical and external ceremonies, not
tending to the necessary furtherance of God's holy word and
sacraments. For the better attaining hereof, he wished the
Scriptures to be in English, whereby the common people might the
better learn their duties as well to God as their neighbours.

The handling of this matter was so apt for the time, and so
pleasantly applied of him, that not only it declared a singular
towardness of wit in the preacher, but also wrought in the hearers
much fruit, to the overthrow of popish superstition, and setting
up of perfect religion.

This was upon the Sunday before Christmas day: on which day coming
to the church, and causing the bell to be tolled to a sermon, he
entered into the pulpit, taking for his text the words of the
gospel aforesaid, read in the church that day; Tu quis es? &c. In
delivering the which cards (as is above said) he made the heart to
be trump, exhorting and inviting all men thereby to serve the Lord
with inward heart and true affection, and not with outward
ceremonies: adding, moreover, to the praise of that trump, that
though it were never so small, yet it would take up the best coat
card beside in the bunch, yea, though it were the king of clubs,
&c.; meaning thereby how the Lord would be worshipped and served
in simplicity of heart and verity, wherein consisteth true
Christian religion, and not in the outward deeds of the letter
only, or in the glistering show of man's traditions, or pardons,
pilgrimages, ceremonies, vows, devotions, voluntary works, and
works of supererogation, foundations, oblations, the pope's
supremacy, &c.; so that all these either were needless, where the
other is present, or else were of small estimation, in comparison
of the other.

The tenor and effect of certain sermons made by Hugh Latimer in
Cambridge, about the year of our Lord 1529.

"Who art thou? These be the words of the Pharisees, which were
sent by the Jews unto St. John Baptist in the wilderness, to have
knowledge of him, who he was; which words they spake unto him of
an evil intent, thinking that he would have taken on him to be
Christ, and so they would have had him done with their good wills,
because they knew that he was more carnal, and given to their
laws, than Christ indeed should be, as they perceived by their old
prophecies: and also, because they marvelled much of his great
doctrine, preaching, and baptizing, they were in doubt whether he
was Christ or not; wherefore they said unto him, Who art thou?
Then answered St. John, and confessed that he was not Christ.

"Now here is to be noted, the great and prudent answer of St. John
Baptist unto the Pharisees, that when they required of him who he
was, he would not directly answer of himself, what he was himself;
but he said he was not Christ, by the which saying he thought to
put the Jews and Pharisees out of their false opinion and belief
towards him, in that they would have had him to exercise the
office of Christ; and so declared further unto them of Christ,
saying, He is in the midst of you, and amongst you, whom ye know
not, whose latchet of his shoe I am not worthy to unloose, or
undo. By this you may perceive that St. John spake much in the
laud and praise of Christ his Master, professing himself to be in
no wise like unto him. So likewise it shall be necessary unto all
men and women of this world, not to ascribe unto themselves any
goodness of themselves, but all unto our Lord God, as shall appear
hereafter, when this question aforesaid, Who art thou? shall be
moved unto them: not as the Pharisees did unto St. John, of an
evil purpose, but of a good and simple mind, as may appear
hereafter.

"Now then, according to the preacher's mind, let every man and
woman, of a good and simple mind, contrary to the Pharisees'
intent, ask this question, Who art thou? This question must be
moved to themselves, what they be of themselves, on this fashion,
'What art thou of thy only and natural generation between father
and mother, when thou earnest into the world? What substance, what
virtue, what goodness art thou of, by thyself?' Which question if
thou rehearse oftentimes unto thyself, thou shalt well perceive
and understand, how thou shalt make answer unto it: which must be
made on this wise: I am of myself, and by myself, coming from my
natural father and mother, the child of the ire and indignation of
God, the true inheritor of hell, a lump of sin, and working
nothing of myself, but all towards hell; except I have better help
of another, than I have of myself. Now we may see in what state we
enter into this world, that we be of ourselves the true and just
inheritors of hell, the children of the ire and indignation of
Christ, working all towards hell, whereby we deserve of ourselves
perpetual damnation, by the right judgment of God, and the true
claim of ourselves: which unthrifty state that we be born unto is
come unto us for our own deserts, as proveth well this example
following:

"Let it be admitted for the probation of this, that it might
please the king's Grace now being, to accept into his favour a
mean man, of a simple degree and birth, not born to any
possession; whom the king's Grace favoureth, not because this
person hath of himself deserved any such favour, but that the king
casteth his favour unto him of his own mere motion and fantasy:
and, for because the king's Grace will more declare his favour
unto him, he giveth unto this said man a thousand pounds in lands,
to him and his heirs, on this condition, that he shall take upon
him to be the chief captain and defender of his town of Calais,
and to be true and faithful to him in the custody of the same,
against the Frenchmen especially, above all other enemies.

"This man taketh on him this charge, promising his fidelity
thereunto. It chanceth in process of time, that by the singular
acquaintance and frequent familiarity of this captain with the
Frenchmen, these Frenchmen give unto the said captain of Calais a
great sum of money, so that he will but be content and agreeable,
that they may enter into the said town of Calais by force of arms;
and so thereby possess the same unto the crown of France. Upon
this agreement the Frenchmen do invade the said town of Calais,
alonely by the negligence of this captain.

"Now the king's Grace, hearing of this invasion, cometh with a
great puissance to defend this his said town, and so by good
policy of war overcometh the said Frenchmen, and entereth again
into his town of Calais. Then he, being desirous to know how these
enemies of his came thither, he maketh profound search and
inquiry, by whom this treason was conspired. By this search it was
known and found his own captain to be the very author and the
beginner of the betraying of it. The king, seeing the great
infidelity of this person, dischargeth this man of his office, and
taketh from him and his heirs this thousand pounds of possessions.
Think you not that the king doth use justice unto him, and all his
posterity and heirs? Yes truly: the said captain cannot deny
himself, but that he had true justice, considering how
unfaithfully he behaved himself to his prince, contrary to his own
fidelity and promise. So, likewise, it was of our first father
Adam. He had given unto him the spirit and science of knowledge,
to work all goodness therewith; this said spirit was not given
alonely unto him, but unto all his heirs and posterity. He had
also delivered him the town of Calais, that is to say, Paradise in
earth, the most strong and fairest town in the world, to be in his
custody. He nevertheless, by the instigation of these Frenchmen,
i. e. the temptation of the fiend, did obey unto their desire, and
so he brake his promise and fidelity, the commandment of the
everlasting King his master, in eating of the apple by him
inhibited.

"Now then the King, seeing this great treason in his captain,
deposed him of the thousand pounds of possessions, that is to say,
from everlasting life in glory, and all his heirs and posterity:
for, likewise as he had the spirit of science and knowledge, for-
him and his heirs; so in like manner when he lost the same, his
heirs also lost it by him, and in him. So now, this example
proveth, that by our father Adam we had once in him the very
inheritance of everlasting joy; and by him, and in him again, we
lost the same.

"The heirs of the captain of Calais, could not by any manner of
claim ask of the king the right and title of their father, in the
thousand pounds of possessions, by reason the king might answer
and say unto them, that although their father deserved not of
himself to enjoy so great possessions, yet he deserved by himself
to lose them, and greater, committing so high treason, as he did,
against his prince's commandments; whereby he had no wrong to lose
his title, but was unworthy to have the same, and had therein true
justice. Let not you think, which be his heirs, that if he had
justice to lose his possessions, you have wrong to lose the same.
In the same manner it may be answered unto all men and women now
being, that if our father Adam had true justice to be excluded
from his possession of everlasting glory in Paradise, let us not
think the contrary that be his heirs, but that we have no wrong in
losing also the same; yea, we have true justice and right. Then in
what miserable estate we be, that of the right and just title of
our own deserts have lost the everlasting joy, and claim of
ourselves to be true inheritors of hell! for he that committeth
deadly sin willingly, bindeth himself to be an inheritor of
everlasting pain: and so did our forefather Adam willingly eat of
the apple forbidden. Wherefore he was cast out of the everlasting
joy in Paradise, into this corrupt world amongst all vileness,
whereby of himself he was not worthy to do any thing laudable or
pleasant to God, evermore bound to corrupt affections and beastly
appetites, transformed into the uncleanest and variablest nature
that was made under heaven, of whose seed and disposition all the
world is lineally descended, insomuch that this evil nature is so
diffused and shed from one into another, that at this day there is
no man nor woman living, that can of themselves wash away this
abominable vileness; and so we must needs grant of ourselves to be
in like displeasure unto God, as our forefather Adam was; by
reason hereof, as I said, we be of ourselves the very children of
the indignation and vengeance of God, the true inheritors of hell,
and working all towards hell, which is the answer to this
question, made to every man and woman by themselves, Who art thou?

"And now, the world standing in this damnable state, cometh in the
occasion of the incarnation of Christ; the Father in heaven,
perceiving the frail nature of man, that he, by himself and of
himself, could do nothing for himself, by his prudent wisdom sent
down the second person in Trinity, his Son Jesus Christ, to
declare unto man his pleasure and commandment: and so, at the
Father's will, Christ took on him human nature, being willing to
deliver man out of this miserable way, and was content to suffer
cruel passion in shedding his blood for all mankind; and so left
behind for our safeguard, laws and ordinances, to keep us always
in the right path unto everlasting life, as the evangelies, the
sacraments, the commandments, and so forth: which if we do keep
and observe according to our profession, we shall answer better
unto this question, Who art thou? than we did before. For before
thou didst enter into the sacrament of baptism, thou wert but a
natural man, a natural woman; as I might say, a man, a woman. But
after thou takest on thee Christ's religion, thou hast a longer
name; for then thou art a Christian man, a Christian woman. Now
then, seeing thou art a Christian man, what shall be thy answer of
this question, Who art thou?

"The answer of this question is, when I ask it unto myself, I must
say that I am a Christian man, a Christian woman, the child of
everlasting joy, through the merits of the bitter passion of
Christ. This is a joyful answer. Here we may see how much we be
bound, and in danger unto God, that hath revived us from death to
life, and saved us that were damned; which great benefit we cannot
well consider, unless we do remember what we were of ourselves
before we meddled with him or his laws: and the more we know our
feeble nature, and set less by it, the more we shall conceive and
know in our hearts what God hath done for us: and the more we know
what God hath done for us, the less we shall set by ourselves, and
the more we shall love and please God; so that in no condition we
shall either know ourselves or God, except we do utterly confess
ourselves to be mere vileness and corruption. Well, now it is come
unto this point, that we be Christian men, Christian women, I pray
you what doth Christ require of a Christian man, or of a Christian
woman? Christ requireth nothing else of a Christian man or woman,
but that they will observe his rule: for likewise as he is a good
Augustine friar that keepeth well St. Augustine's rule, so is he a
good Christian man that keepeth well Christ's rule.

"Now then, what is Christ's rule? Christ's rule consisteth in many
things, as in the commandments, and the works of mercy, and so
forth. And because I cannot declare Christ's rule unto you at one
time as it ought to be done, I will apply myself according to your
custom at this time of Christmas: I will, as I said, declare unto
you Christ's rule, but that shall be in Christ's cards. And
whereas you are wont to celebrate Christmas in playing at cards, I
intend, by God's grace, to deal unto you Christ's cards, wherein
you shall perceive Christ's rule. The game that we will play at
shall be called the trump, which if it be well played at, he that
dealeth shall win; the players shall likewise win; and the
standers and lookers upon shall do the same; insomuch that there
is no man that is willing to play at this trump with these cards,
but they shall be all winners, and no losers.

"Let therefore every Christian man and woman play at these cards,
that they may have and obtain the trump; you must mark also that
the trump must apply to fetch home unto him all the other cards,
whatsoever suit they be of. Now then, take ye this first card,
which must appear and be showed unto you as followeth: you have
heard what was spoken to men of the old law, Thou shalt not kill;
whosoever shall kill shall be in danger of judgment. But I say
unto you of the new law, saith Christ, that whosoever is angry
with his neighbour, shall be in danger of judgment, and whosoever
shall say unto his neighbour, Raca, that is to say, brainless, or
any other like word of rebuking, shall be in danger of council;
and whosoever shall say unto his neighbour, Fool, shall be in
danger of hell-fire. This card was made and spoken by Christ, as
appeareth in the fifth chapter of St. Matthew.

"Now it must be noted, that whosoever shall play with this card,
must first, before they play with it, know the strength and virtue
of the same; wherefore you must well note and mark terms, how they
be spoken, and to what purpose; let us therefore read it once or
twice, that we may be the better acquainted with it.

"Now behold and see, this card is divided into four parts: the
first part is one of the commandments that was given unto Moses in
the old law, before the coming of Christ, which commandment we of
the new law be bound to observe and keep, and it is one of our
commandments. The other three parts spoken by Christ, be nothing
else but expositions unto the first part of this commandment: for
in very effect all these four parts be but one commandment, that
is to say, Thou shalt not kill. Yet nevertheless, the last three
parts do show unto thee how many ways thou mayest kill thy
neighbour contrary to this commandment: yet, for all Christ's
exposition, in the three last parts of this card, the terms be not
open enough to thee that dost read and hear them spoken. No doubt,
the Jews understood Christ well enough, when he spake to them
these three last sentences, for he spake unto them in their own
natural terms and tongue. Wherefore, seeing that these terms were
natural terms of the Jews, it shall be necessary to expound them,
and compare them unto some like terms of our natural speech, that
we, in like manner, may understand Christ as well as the Jews did.
We will begin, first, with the first part of this card, and then,
after, with the other three parts: you must therefore understand
that the Jews and the Pharisees of the old law, to whom this first
part, this commandment, Thou shalt not kill, was spoken, thought
it sufficient and enough for their discharge, not to kill with any
manner of material weapon, as sword, dagger, or with any such
weapon; and they thought it no great fault whatsoever they said or
did by their neighbours, so that they did not harm or meddle with
their corporal bodies, which was a false opinion in them, as prove
well the three last other sentences following the first part of
this card.

"Now, as touching the three other sentences, you must note and
take heed what difference is between these three manner of
offences: to be angry with your neighbour; to call your neighbour
'brainless,' or any such word of disdain; or to call your
neighbour 'fool.' Whether these three manner of offences be of
themselves more grievous one than the other, it is to be opened
unto you. Truly, as they be of themselves divers offences, so they
kill diversly, one more than the other, as you shall perceive by
the first of these three, and so forth: A man which conceiveth
against his neighbour or brother ire or wrath in his mind, by some
manner of occasion given unto him, although he be angry in his
mind against his said neighbour, he will peradventure express his
ire by no manner of sign, either in word or deed; yet nevertheless
he offendeth against God, and breaketh this commandment in killing
his own soul; and is therefore in danger of judgment.

"Now, to the second part of these three: That man that is moved
with ire against his neighbour, and in his ire calleth his
neighbour 'brainless,' or some other like word of displeasure --
as a man might say in a fury, 'I shall handle thee well enough,'
which words and countenances do more represent and declare ire to
be in this man, than in him that was but angry, and spake no
manner of word nor showed any countenance to declare his ire.
Wherefore as he that so declareth his ire either by word or
countenance, offendeth more against God, so he both killeth his
own soul, and doth that in him is, to kill his neighbour's soul in
moving him unto ire, wherein he is faulty himself; and so this man
is in danger of council.

"Now to the third offence, and last of these three: That man that
calleth his neighbour 'fool,' doth more declare his angry mind
toward him, than he that calleth his neighbour but 'brainless,' or
any such words moving ire: for to call a man 'fool,' that word
representeth more envy in a man, than 'brainless' doth. Wherefore
he doth most offend, because he doth most earnestly with such
words express his ire, and so he is in danger of hell-fire:
wherefore you may understand now these three parts of this card be
three offences, and that one is more grievous to God than the
other, and that one killeth more the soul of man than the other.

"Now peradventure there be some that will marvel that Christ did
not declare this commandment by some greater faults of ire, than
by these which seem but small faults, as to be angry and speak
nothing of it, to declare it and to call a man 'brainless,' and to
call his neighbour 'fool;' truly these be the smallest, and the
least faults that belong to ire, or to killing in ire. Therefore
beware how you offend in any kind of ire: seeing that the smallest
be damnable to offend in, see that you offend not in the greatest.
For Christ thought, if he might bring you from the smallest manner
of faults, and give you warning to avoid the least, he reckoned
you would not offend in the greatest and worst, as to call your
neighbour thief, whoreson, whore, drab, and so forth, into more
blasphemous names; which offences must needs have punishment in
hell, considering how that Christ hath appointed these three small
faults, to have three degrees of punishment in hell, as appeareth
by these three terms, judgment, council, and hell-fire: these
three terms do signify nothing else but three divers punishments
in hell, according to the offences. Judgment is less in degree
than council, therefore it signifieth a lesser pain in hell, and
it is ordained for him that is angry in his mind with his
neighbour, and doth express his malice neither by word nor
countenance. Council is a less degree in hell than hell-fire, and
is a greater degree in hell than judgment; and it is ordained for
him that calleth his neighbour 'brainless,' or any such word, that
declareth his ire and malice; wherefore it is more pain than
judgment. Hell-fire is more pain in hell than council or judgment,
and it is ordained for him that calleth his neighbour 'fool,' by
reason that in calling his neighbour fool, he declareth more his
malice, in that it is an earnest word of ire. Wherefore hell-fire
is appointed for it; that is, the most pain of the three
punishments.

"Now you have heard that to these divers offences of ire and
killing, be appointed punishments according to their degrees; for
look as the offence is, so shall the pain be: if the offence be
great, the pain shall be according: if it be less, there shall be
less pain for it. I would not now that you should think, because
that here are but three degrees of punishment spoken of, that
there be no more in hell. No doubt Christ spake of no more here
but of these three degrees of punishment, thinking they were
sufficient, enough for example, whereby we might understand, that
there be as divers and many pains as there be offences: and so by
these three offences, and these three punishments, all other
offences and punishments may be compared with another. Yet I would
satisfy your minds further in these three terms of judgment,
council, and hell-fire. Whereas you might say, What was the cause
that Christ declared more the pains of hell by these terms, than
by any other terms? I told you afore that he knew well to whom he
spake them: these terms were natural and well-known amongst the
Jews and the Pharisees; wherefore Christ taught them with their
own terms, to the intent they might understand the better his
doctrine. And these terms may be likened unto three terms which we
have common and usual amongst us, that is to say, the sessions of
enquirance, the sessions of deliverance, and the execution-day.
Sessions of enquirance is like unto judgment; for when sessions of
enquiry is, then the judges cause twelve men to give verdict of
the felon's crime, whereby he shall be judged to be indicted:
sessions of deliverance is much like council; for at sessions of
deliverance, the judges go among themselves to council, to
determine sentence against the felon: execution-day is to be
compared unto hell-fire, for the Jews had amongst themselves a
place of execution, named 'hell-fire;' and surely when a man goeth
to his death, it is the greatest pain in this world: wherefore you
may see that there are degrees in these our terms, as there be in
those terms.

"These evil-disposed affections and sensualities in us are always
contrary to the rule of our salvation. What shall we do now or
imagine, to thrust down these Turks and to subdue them? It is a
great ignominy and shame for a Christian man to be bond and
subject unto a Turk: nay, it shall not be so, we will first cast a
trump in their way, and play with them at cards, who shall have
the better. Let us play therefore on this fashion with this card.

Whensoever it shall happen these foul passions and Turks to rise
in our stomachs against our brother or neighbour, either for
unkind words, injuries, or wrongs, which they have done unto us,
contrary unto our mind, straightways let us call unto our
remembrance, and speak this question unto ourselves, 'Who art
thou?' The answer is, 'I am a Christian man.' Then further we must
say to ourselves, What requireth Christ of a Christian man?' Now
turn up your trump, your heart, (hearts is trump, as I said
before,) and cast your trump, your heart, on this card; and upon
this card you shall learn what Christ requireth of a Christian
man, not to be angry, ne moved to ire against his neighbour, in
mind, countenance, nor other ways, by word or deed. Then take up
this card with your heart, and lay them together: that done, you
have won the game of the Turk, whereby you have defaced and
overcome him by true and lawful play. But, alas for pity, the
Rhodes are won and overcome by these false Turks, the strong
castle Faith is decayed, so that I fear it is almost impossible to
win it again.

"The great occasion of the loss of this Rhodes is by reason that
Christian men do so daily kill their own nation, that the very
true number of Christianity is decayed; which murder and killing
one of another is increased specially two ways, to the utter
undoing of Christendom, that is to say, by example and silence. By
example, as thus: When the father, the mother, the lord, the lady,
the master, the dame, be themselves overcome with these Turks,
they be continual swearers, adulterers, disposers to malice, never
in patience, and so forth in all other vices: think you not when
the father, the mother, the master, the dame, be disposed unto
vice or impatience, but that their children and servants shall
incline and be disposed to the same? No doubt, as the child shall
take disposition natural of the father and mother, so shall the
servants apply unto the vices of their masters and dames: if the
heads be false in their faculties and crafts, it is no marvel if
the children, servants, and apprentices do joy therein. This is a
great and shameful manner of killing Christian men, that the
fathers, the mothers, the masters, and the dames, shall not
alonely kill themselves, but all theirs, and all that belongeth
unto them; and so this way is a great number of Christian lineage
murdered and spoiled.

"The second manner of killing is silence. By silence also is a
great number of Christian men slain; which is on this fashion:
Although that the father and mother, master and dame, of
themselves be well-disposed to live according to the law of God,
yet they may kill their children and servants in suffering them to
do evil before their own faces, and do not use due correction
according unto their offences. The master seeth his servant or
apprentice take more of his neighbour than the king's laws, or the
other, of his faculty, doth admit him; or that he suffereth him to
take more of his neighbour than he himself would be content to
pay, if he were in like condition: thus doing, I say, such men
kill willingly their children and servants, and shall go to hell
for so doing; but also their fathers and mothers, masters and
dames, shall bear them company for so suffering them.

"Wherefore I exhort all true Christian men and women to give good
example unto your children and servants, and suffer not them by
silence to offend. Every man must be in his own house, according
to St. Augustine's mind, a bishop, not alonely giving good
ensample, but teaching according to it, rebuking and punishing
vice; not suffering your children and servants to forget the laws
of God. You ought to see them have their belief, to know the
commandments of God, to keep their holy-days, not to lose their
time in idleness if they do so, you shall all suffer pain for it,
if God be true of his saying, as there is no doubt thereof. And so
you may perceive that there be many a one that breaketh this card,
'Thou shalt not kill,' and playeth therewith oftentime, at the
blind trump, whereby they be no winners, but great losers. But who
be those, now-a-days, that can clear themselves of these manifest
murders used to their children and servants? I think not the
contrary, but that many have these two ways slain their own
children unto their damnation; unless the great mercy of God were
ready to help them when they repent there-for.

"Wherefore, considering that we be so prone and ready to continue
in sin, let us cast down ourselves with Mary Magdalene; and the
more we bow down with her toward Christ's feet, the more we shall
be afraid to rise again in sin; and the more we know and submit
ourselves, the more we shall be forgiven; and the less we know and
submit ourselves, the less we shall be forgiven; as appeareth by
this example following:

"Christ when he was in this world amongst the Jews and Pharisees,
there was a great Pharisee whose name was Simon; this Pharisee
desired Christ on a time to dine with him, thinking in himself
that he was able and worthy to give Christ a dinner. Christ
refused not his dinner, but came unto him. In time of their dinner
it chanced there came into the house a great and a common sinner,
named Mary Magdalene. As soon as she perceived Christ, she cast
herself down, and called unto her remembrance what she was of
herself; and how greatly she had offended God, whereby she
conceived in Christ great love, and so came near unto him, and
washed his feet with bitter tears, and shed upon his head precious
ointment, thinking that by him she should be delivered from her
sins. This great and proud Pharisee, seeing that Christ did accept
her oblation in the best part, had great indignation against this
woman, and said to himself, 'If this man Christ were a holy
prophet, as he is taken for, he would not suffer this sinner to
come so nigh him.' Christ, understanding the naughty mind of this
Pharisee, said unto him, 'Simon, I have somewhat to say unto
thee.' 'Say what you please,' quod the Pharisee. Then said Christ,
'I pray thee tell me this: If there be a man to whom is owing
twenty pound by one, and forty by another, this man to whom this
money is owing, perceiving these two men be not able to pay him,
he forgiveth them both: which of these two debtors ought to love
this man most? 'The Pharisee said, 'That man ought to love him
best that had most forgiven him.' 'Likewise,' said Christ, 'it is
by this woman; she hath loved me most, therefore most is forgiven
her; she hath known her sins most, whereby she hath most loved me.
And thou hast least loved me, because thou hast least known thy
sins: therefore, because thou hast least known thine offences,
thou art least forgiven.' So this proud Pharisee had an answer to
delay his pride. And think you not, but that there be amongst us a
great number of these proud Pharisees, which think themselves
worthy to bid Christ to dinner, which will perk, and presume to
sit by Christ in the church, and have disdain of this poor woman
Magdalene, their poor neighbour, with a high, disdainous, and
solemn countenance. And being always desirous to climb highest in
the church, reckoning themselves more worthy to sit there than
another, I fear me poor Magdalene under the board, and in the
belfry, hath more forgiven of Christ than they have: for it is
like that those Pharisees do less know themselves and their
offences, whereby they less love God, and so they be less
forgiven.

"I would to God we would follow this example, and be like unto
Magdalene. I doubt not but we be all Magdalenes in falling into
sin, and in offending: but we be not again Magdalenes in knowing
ourselves, and in rising from sin. If we be the true Magdalenes,
we should be as willing to forsake our sin, and rise from sin, as
we were willing to commit sin, and to continue in it.; and we then
should know ourselves best, and make more perfect answer than ever
we did, unto this question, 'Who art thou?' to the which we might
answer, that we be true Christian men and women: and then, I say,
you should understand, and know how you ought to play at this
card, Thou shalt not kill, without any interruption of your deadly
enemies the Turks; and so triumph at the last, by winning
everlasting life in glory: Amen."

It would ask a long discourse to declare what a stir there was in
Cambridge, upon this preaching of Master Latimer. Belike Satan
began to feel himself and his kingdom to be touched too near, and
therefore thought it time to look about him, and to make out his
men-at-arms.

First came out the prior of the Black Friars, called Buckenham,
otherwise surnamed Domine labia, who thinking to make a great hand
against Master Latimer, about the same time of Christmas, when
Master Latimer brought forth his cards to deface belike the doings
of the other, brought out his Christmas dice, casting there to his
audience cinque and quatre; meaning by the cinque, five places in
the New Testament, and the four doctors by the quatre; by which
his cinque quatre, he would prove that it was not expedient the
Scripture to be in English, lest the ignorant and vulgar sort,
through the occasion thereof, might haply be brought in danger to
leave their vocation, or else to run into some inconvenience: as
for example, the ploughman, when he heareth this in the gospel, No
man that layeth his hand on the plough and looketh back, is meet
for the kingdom of God, might peradventure, hearing this, cease
from his plough, Likewise the baker, when he heareth that a little
leaven corrupteth a whole lump of dough, may percase leave our
bread unleavened, and so our bodies shall be unseasoned. Also the
simple man, when he heareth in the gospel, If thine eye offend
thee, pluck it out, and cast it from thee, may make himself blind,
and so fill the world full of beggars. These with others more this
clerkly friar brought out, to the number of five, to prove his
purpose.

Master Latimer, hearing this friarly sermon of Dr. Buckenham,
cometh again in the afternoon, or shortly after, to the church, to
answer the friar, where resorted to him a great multitude, as well
of the university as of the town, both doctors and other
graduates, with great expectation to hear what he could say: among
whom also, directly in the face of Latimer, underneath the pulpit,
sat Buckenham, the foresaid friar, prior of the Black Friars, with
his Black-friar's cowl about his shoulders.

Then Master Latimer, first repeating the friarly reasons of Dr.
Buckenham, whereby he would prove it a dangerous thing for the
vulgar people to have the Scripture in the vulgar tongue, so
refuted the friar; so answered to his objections; so dallied with
his bald reasons of the ploughman looking back,and of the baker
leaving his bread unleavened, that the vanity of the friar might
to all men appear; well proving and declaring to the people, how
there was no such fear nor danger for the Scriptures to be in
English, as the friar pretended; at least this requiring, that the
Scripture might be so long in the English tongue, till Englishmen
were so mad, that neither the ploughman durst look back, nor the
baker should leave his bread unleavened. And proceeding moreover
in his sermon, he began to discourse of the mystical speeches and
figurative phrases of the Scripture: which phrases, he said, were
not so diffuse and difficult, as they were common in the
Scripture, and in the Hebrew tongue most commonly used and known
"and not only in the Hebrew tongue, but also every speech," saith
he, "hath its metaphors and like figurative significations, so
common and vulgar to all men, that the very painters do paint them
on walls and in houses."

As for example, (saith he, looking toward the friar that sat over
against him,) when they paint a fox preaching out of a friar's
cowl, none is so mad to take this to be a fox that preacheth, but
know well enough the meaning of the matter, which is to paint out
unto us, what hypocrisy, craft, and subtle dissimulation, lieth
hid many times in these friars cowls, willing us thereby to beware
of them. In fine, Friar Buckenham with this sermon was so dashed,
that never after he durst peep out of the pulpit against Master
Latimer.

Besides this Buckenham, there was also another railing friar, not
of the same coat, but of the same note and faction, a Grey Friar
and a doctor, an outlandish man, called Dr. Venetus, who likewise,
in his brawling sermons, railed and raged against Master Latimer,
calling him a mad and brainless man, and willing the people not to
believe him, &c. To whom Master Latimer answering again, taketh
for his ground the words of our Saviour Christ, Thou shalt not
kill, &c. But I say unto you, whosoever is angry with his
neighbour shall be in danger of judgment; and whosoever shall say
unto his neighbour, Raca, (or any other like words of rebuking, as
brainless,) shall be in danger of council; and whosoever shall say
to his neighbour, Fool, shall be in danger of hell-fire.

In discussing of which place, first he divideth the offence of
killing into three branches. One to be with hand, the other with
heart, the third with word. With hand, when we use any weapon
drawn, to spill the life of our neighbour: with heart, when we be
angry with him: with word, when in word or countenance we
disdainfully rebuke our neighbour, or despitefully revile him.
Words of rebuking are, when we speak any opprobrious and unseemly
thing, whereby the patience of our neighbour is moved, as when we
call him mad (said he) or brainless, or such like, which are
guilty of council: words of spite or reviling are, when we call
him fool; which Christ saith is guilty of hell-fire, &c.

Thus Master Latimer, in handling and trimming this matter, after
that with the weight of Christ's words and the explaining of the
same he had sufficiently borne the friar clean down, then he
turned to the fifth chapter of the book of Wisdom; out of the
which chapter he declared to the audience, how the true servants
and preachers of God in this world commonly are scorned and
reviled of the proud enemies of God's word, which count them here
as mad-men, fools, brainless, and drunken: "so did they," said he,
"in the Scripture call them which most purely preached and set
forth the glory of God's word. But," said he, "what will be the
end of these jolly fellows, or what will they say in the end? 'We
mad-men, we mad fools, we, we ourselves,' &c. And that will be
their end, except they repent." And thus ending his sermon, he so
confounded the poor friar, that he drove him not only out of
countenance, but also clean out of the university.

But what should I here stand deciphering the names of his
adversaries, when whole swarms of friars and doctors flocked
against him on every side, almost through the whole university,
preaching likewise and barking against him? amongst whom was Dr.
Watson, master of Christ's College, whose scholar Latimer had been
afore; Dr. Notaries, master of Clare-hall; Dr. Philo, master of
Michael's-house; Dr. Metecalfe, master of St. John's; Dr. Blithe
of the King's-hall; Dr. Bullock, master of the Queen's College;
Dr. Cliffe of Clement's hostel; Dr. Donnes of Jesus College; Dr.
Palms, master of St. Nicholas's hostel; and Bain, Rud, and
Greenwood, bachelor of divinity, all three of St. John's College:
also Brikenden, bachelor of divinity of the same house, and
scholar sometime to the said Latimer. Briefly, almost as many as
were heads there of houses, so many impugners did this worthy
standard-bearer of Christ's gospel sustain.

Then came at last Dr. West, bishop of Ely, who preaching against
Master Latimer at Barnwell Abbey, forbade him, within the churches
of that university, to preach any more. Notwithstanding, so the
Lord provided, that Dr. Barnes, prior of the Augustine friars, did
license Master Latimer to preach in his church of the Augustines,
and he himself preached at the church by, called St. Edward's
church, which was the first sermon of the gospel which Dr. Barnes
preached, being upon Christmas even upon a Sunday. Whereupon
certain articles were gathered out of his sermon, and were
commenced against him by Master Tyrell, fellow of the King's-hall,
and so by the vice-chancellor presented to the cardinal, as in his
story before hath been declared.

This Master Latimer, as you have heard, being baited by the
friars, doctors, and masters of that university, about the year
aforesaid, 1529, notwithstanding and maugre the malice of these
malignant adversaries, continued yet in Cambridge, preaching the
space of three years together, with such favour and applause of
the godly, also with such admiration of his enemies that heard
him, that the bishop himself, coming in and hearing his gift,
wished himself to have the like, and was compelled to commend him
upon the same. So Master Latimer, with Master Bilney, after this,
continued yet in Cambridge a certain space, where he with the said
Bilney used much to confer and company together, insomuch that the
place where they most used to walk in the fields, was called long
after, the Heretics'-hill. The society of these two, as it was
much noted of many in that university, so it was full of many good
examples, to all such as would follow their doings, both in
visiting the prisoners, in relieving the needy, in feeding the
hungry, whereof somewhat is before mentioned in the history of
Master Bilney.
Illustration: Latimer pleading with King Henry VIII for an
innocent woman

In a place of his sermons, Master Latimer maketh mention of a
certain history which happened about this time in Cambridge
between them two, and a certain woman then prisoner in the castle
or tower of Cambridge, which I thought here not unworthy to be
remembered. The history is this: it so chanced, that after Master
Latimer had been acquainted with the foresaid Master Bilney, he
went with him to visit the prisoners in the tower of Cambridge,
and being there, among other prisoners there was a woman which was
accused that she had killed her own child, which act she plainly
and stedfastly denied. Whereby it gave them occasion to search for
the matter, and at length they found that her husband loved her
not, and therefore sought all means he could to make her away. The
matter was thus: a child of hers had been sick a whole year, and
at length died in harvest time, as it were in a consumption; which
when it was gone, she went to have her neighbours to help her to
the burial: but all were in harvest abroad, whereby she was
enforced, with heaviness of heart, alone to prepare the child to
the burial. Her husband coming home, and not loving her, accused
her of murdering the child. This was the cause of her trouble, and
Master Latimer, by earnest inquisition of conscience, thought the
woman not guilty. Then, immediately after, was he called to preach
before King Henry the Eighth at Windsor, where, after his sermon,
the king's Majesty sent for him, and talked with him familiarly.
At which time Master Latimer, finding opportunity, kneeled down,
opened his whole matter to the king, and begged her pardon; which
the king most graciously granted, and gave it him at his return
homeward. In the mean time the woman was delivered of a child in
the prison, whose godfather was Master Latimer, Mistress Cheke
godmother. But all the while he would not tell her of the pardon,
but laboured to have her confess the truth of the matter. At
length the time came when she looked to suffer, and Master Latimer
came as he was wont to instruct her; unto whom she made great
lamentation and moan, to be purified before her suffering, for she
thought to be damned if she should suffer without purification.

Then Master Bilney, being with Master Latimer, both told her that
that law was made to the Jews, and not to us, and how women be as
well in the favour of God before they be purified, as after; and
rather it was appointed for a civil and politic law, for natural
honesty sake, than that they should any thing the more be purified
from sin thereby, &c. So thus they travailed with this woman, till
they brought her to a good trade; and then at length showed her
the king's pardon, and let her go.

This good act among many others at this time happened in Cambridge
by Master Latimer and Master Bilney. But this was not alone, for
many more like matters were wrought by them, if all were known,
whereof partly some are touched before, such especially as concern
Master Bilney, mention whereof is above expressed. But, as it is
commonly seen in the natural course of things, that as the fire
beginneth more to kindle, so the more smoke ariseth withal, in
much like sort it happened with Master Latimer; whose towardness
the more it began to spring, his virtues to be seen, and his
doings to be known, the more his adversaries began to spurn and
kindle against him. Concerning these adversaries, and such as did
molest him, partly their names be above expressed. Among the rest
of this number was Dr. Redman, of whom mention is made before in
the reign of King Edward; a man savouring at that time somewhat
more of superstition, than of true religion, after the zeal of the
Pharisees, yet not so malignant or harmful, but of a civil and
quiet disposition, and also so liberal in well doing, that few
poor scholars were in that university, which fared not better by
his purse. This Dr. Redman being of no little authority in
Cambridge, perceiving and understanding the bold enterprise of
Master Latimer, in setting abroad the word and doctrine of the
gospel, at this time, or much about the same, writeth to him,
seeking by persuasion to revoke the said Latimer from that kind
and manner of teaching; to whom Master Latimer maketh answer again
in few words. The sum and effect of both their letters, translated
out of Latin, here followeth to be seen:

The sum of the epistle written by Dr. Redman to Master Latimer.

"Grace be with you, and true peace in Christ Jesus.-- I beseech
you heartily, and require most earnestly, even for charity's sake,
that you will not stand in your own conceit with a mind so
indurate, nor prefer your own singular judgment in matters of
religion and controversies before so many learned men; and that
more is, before the whole catholic church; especially considering
that you neither have any thing at all in the word of God to make
for you, nor yet the testimony of any authentical writer. Nay,
nay; I beseech you rather consider that you are a man, and that
lying and vanity may quickly blear your eye, which doth sometimes
transform itself into an angel of light.

"Judge not so rashly of us, as that wicked spirit hath tickled you
in the ear. Wit you well that we are careful for you, and that we
wish you to be saved, and that we are careful also for our own
salvation. Lay down your stomach, I pray you, and humble your
spirit, and suffer not the church to take offence with the
hardness of your heart, nor that her unity and Christ's coat-
without-seam (as much as lieth in you) should be torn asunder.
Consider what the saying of the wise man is, and be obedient
thereunto: trust not your own wisdom.-- The Lord Jesus Christ,"
&c.

The sum of Master Latimer's answer to Dr. Redman.

"Reverend Master Redman, it is even enough for me, that Christ's
sheep hear no man's voice but Christ's: and as for you, you have
no voice of Christ against me, whereas, for my part, I have a
heart that is ready to hearken to any voice of Christ that you can
bring me. Thus fare you well, and trouble me no more from the
talking with the Lord my God."

After Master Latimer had thus travailed in preaching and teaching
in the university of Cambridge about the space of three years, at
length he was called up to the cardinal for heresy, by the
procurement of certain of the said university, where he was
content to subscribe, and grant to such articles as then they
propounded unto him, &c.

After that he returned to the university again, where, shortly
after, by the means of Dr. Buts, the king's physician, a singular
good man, and a special favourer of good proceedings, he was in
the number of them which laboured in the cause of theking's
supremacy. Then went he to the court, where he remained a certain
time in the said Dr. Buts' chamber, preaching then in London very
often. At last, being weary of the court, having a benefice
offered by the king, at the suit of the Lord Cromwell and Dr.
Buts, was glad thereof, seeking by that means to be rid out of the
court, wherewith in no case he could agree; and so, having a grant
of the benefice, contrary to the mind of Dr. Buts, he would needs
depart and be resident at the same.

This benefice was in Wiltshire, under the diocese of Sarum, the
name of which town was called West Kington, where this good
preacher did exercise himself with much diligence of teaching to
instruct his flock, and not only to them his diligence extended,
but also to all the country about. In fine, his diligence was so
great, his preaching so mighty, the manner of his teaching so
zealous, that there, in like sort, he could not escape without
enemies. So true it is that St. Paul foretelleth us, Whosoever
will live godly in Christ, shall suffer persecution. It so
chanced, that whereas he, preaching upon the blessed Virgin,
Christ's mother, (whom we call our Lady,) had thereupon declared
his mind, referring and reducing all honour only to Christ our
only Saviour, certain popish priests, being therewith offended,
sought and wrought much trouble against him, drawing out articles
and impositions which they untruly, unjustly, falsely, and
uncharitably imputed unto him:

"First, That he should preach against our Lady, for that he
reproved in a sermon the superstitious rudeness of certain blind
priests, which so held together upon that blessed Virgin, as
though she never had any sin, nor were saved by Christ the only
Saviour of the whole world.

"Item, That he should say, that saints were not to be worshipped.

"Item, That Ave Maria was a salutation only, and no prayer.

"Item, That there was no material fire in hell.

"Item, That there was no purgatory, in saying, that he had rather
be in purgatory than in Lollards' Tower."

Touching the whole discourse of which articles, with his reply and
answer to the same, hereafter shall follow (by the Lord's
assistance) when we come to his letters.

The chief impugners and molesters of him, besides these country
priests, were Dr. Powel of Salisbury, Dr. Wilson sometime of
Cambridge, Master Hubberdin, and Dr. Sherwood; of whom some
preached against him, some also did write against him, insomuch
that by their procurement he was cited up and called to appear
before William Warham, archbishop of Canterbury, and John
Stokesley, bishop of London, January the twenty-ninth, A. D. 1531.

Against this citation although Master Latimer did appeal to his
own ordinary, requiring by him to be ordered, yet all that
notwithstanding, he was had up to London before Warham the
archbishop of Canterbury, and the bishop of London, where he was
greatly molested, and detained a long space from his cure at home.
There he, being called thrice every week before the said bishops,
to make answer for his preaching, had certain articles or
propositions drawn out and laid to him, whereunto they required
him to subscribe. At length he, not only perceiving their
practical proceedings, but also much grieved with their
troublesome unquietness, which neither would preach themselves,
nor yet suffer him to preach and do his duty, writeth to the
foresaid archbishop, partly excusing his infirmity, whereby he
could not appear at their commandment, partly expostulating with
them for so troubling and detaining him from his duty-doing, and
that from no just cause, but only for preaching the truth against
certain vain abuses crept into religion, much needful to be spoken
against; which all may appear by his epistle sent to a certain
bishop or archbishop, whose name is not expressed.

In this epistle, he maketh mention of certain articles or
propositions, whereunto he was required by the bishops to
subscribe. The copy and effect of those articles, or nude
propositions, (as he calleth them,) be these:--

Articles devised by the bishops, for Master Latimer to subscribe
unto.

"I believe that there is a purgatory, to purge the souls of the
dead after this life.

"That the souls in purgatory are holpen with the masses, prayers,
and alms of the living.

"That the saints do pray as mediators now for us in heaven.

"That they are to be honoured of us in heaven.

"That it is profitable for Christians to call upon the saints,
that they may pray as mediators for us unto God.

"That pilgrimages and oblations done to the sepulchres and relics
of saints are meritorious.

"That they which have vowed perpetual chastity may not marry, nor
break their vow, without the dispensation of the pope.

"That the keys of binding and loosing delivered to Peter, do still
remain with the bishops of Rome, his successors, although they
lived wickedly; and are by no means nor at any time committed to
laymen.

"That men may merit and deserve at God's hand by fasting, prayer,
and other good works of piety.

"That they which are forbidden of the bishop to preach, as suspect
persons, ought to cease until they have purged themselves before
the said bishop, or their superiors, and be restored again.

"That the fast which is used in Lent, and other fasts prescribed
by the canons, and by custom received of the Christians, (except
necessity otherwise require,) are to be observed and kept.

"That God in every one of the seven sacraments giveth grace to a
man, rightly receiving the same.

"That consecrations, sanctifyings, and blessings by use and custom
received in the church, are laudable and profitable.

"That it is laudable and profitable, that the venerable images of
the crucifix and other saints, should be had in the churches as a
remembrance, and to the honour and worship of Jesus Christ, and
his saints.

"That it is laudable and profitable to deck and to clothe those
images, and set up burning lights before them to the honour of the
saints."

To these articles whether he did subscribe or no, it is uncertain.
It appeareth by an epistle before written to the bishop, that he
durst not consent unto them; where he writeth in these words, "His
ego nudis sententiis subscribere non audeo, quia popularis
superstitionis diutius duratur� , quoad possum, authorculus esse
nolo," &c. But yet whether he was compelled afterwards to agree,
through the cruel handling of the bishops, it is in doubt. By the
words, and the title in Tonstal's Register prefixed before the
articles, it may seem that he did subscribe. The words of the
Register be these:--

"Hugo Latimerus, in sacra Theologia Bacchalaurius in Universitate
Cantabrigi�, coram Cant. Archiepisc. Johan. Lond. Episcopo,
reliquaque concione apud Westmon. vocatus, confessus est et
recognovit fidem suam sic sentiendo ut sequitur in his artic. 21
die Martii, anno 1531."

If these words be true, it may be so thought that he subscribed.
And whether he so did, no great matter nor marvel, the iniquity of
the time being such, that either he must needs so do, or else
abide the bishop's blessing, that is, cruel sentence of death,
which he at that time (as he himself confessed, preaching at
Stamford) was loth to sustain for such matters as these were,
unless it were for articles necessary of his belief; by which his
words I conjecture rather that he did subscribe at length, albeit
it was long before he could be brought so to do. Yet this, by the
way, is to be noted, concerning the crafty and deceitful handling
of these bishops in his examinations, what subtle devices they
used the same time, to entrap him in their snares. The truth of
the story he showeth forth himself in a certain sermon preached at
Stamford, October the ninth, A. D. 1550: his words be these:--

"I was once," saith he, "in examination before five or six
bishops, where I had much turmoiling. Every week thrice I came to
examinations, and many snares and traps were laid to get
something. Now God knoweth I was ignorant of the law, but that God
gave me answer and wisdom what I should speak. It was God indeed:
for else I had never escaped them. At the last I was brought forth
to be examined into a chamber hanged with arras, where I was wont
to be examined: but now, at this time, the chamber was somewhat
altered. For whereas before there was wont ever to be a fire in
the chimney, now the fire was taken away, and an arras hanged over
the chimney, and the table stood near the chimney's end.

"There was amongst the bishops that examined me, one with whom I
had been very familiar, and took him for my great friend, an aged
man, and he sat next the table's end. Then, amongst all other
questions he put forth one, a very subtle and crafty one, and such
a one indeed, as I could not think so great danger in. And when I
should make answer, 'I pray you, Master Latimer,' said one, 'speak
out; I am very thick of hearing, and here be many that sit far
off.' I marvelled at this, that I was bidden speak out, and began
to misdeem, and gave an ear to the chimney; and, sir, there I
heard a pen walking in the chimney behind the cloth. They had
appointed one there to write all mine answers, for they made sure
that I should not start from them: there was no starting from
them. God was my good Lord, and gave me answer; I could never else
have escaped it."

The question to him there and then objected was this "Whether he
thought in his conscience, that he hath been suspected of heresy."
This was a captious question. There was no holding of peace would
serve; for that was to grant himself faulty. To answer it was
every way full of danger; but God, which alway giveth in need what
to answer, helped him, or else (as he confessed himself) he had
never escaped their bloody hands. Albeit what was his answer, he
doth not there express.

And thus hitherto you have heard declared the manifold troubles of
this godly preacher, in the time not only of his being in the
university, but especially at his benefice, as partly in his own
words above mentioned, and partly by his own letters hereafter
following, may better appear.

An inhibition made to Master Hugh Latimer, that he should not
preach within the diocese of London.

"John, by the permission of God bishop of London, to all and
singular parsons, vicars, chaplains, curates and not curates,
clerks and and learned men, whatsoever they be, throughout our
city and diocese of London, health, grace, and benediction, &c.
Whereas we, by authority granted us by the law and provincial
constitutions in this behalf, of late did inhibit and forbid one
Hugh Latimer, a priest, for certain just and lawful causes
specially moving us in this behalf, and specially for the
pernicious errors already determined by the church in the decrees,
and decretals, and provincial constitutions, by the which, through
his crafty flattering, and, as it is said, fraudulent and
pestiferous kind of preaching, he goeth about to corrupt and
infect the people, and to seduce them from the approved and
received doctrine of the church, that he should not preach within
our city and diocese of London, in places exempt or not exempt,
except he were licensed thereunto by special licence, under pain
of the law. Nevertheless, as we have heard reported, the said Hugh
Latimer, despising and contemning our inhibition, hath rashly
presumed to preach the third day of this present month of October,
without any licence, within our diocese of London; that is to say,
within the precincts of the friars Augustines, to the violating
and contempt of the law and our inhibition. Therefore we command
you jointly and severally, firmly enjoining and charging you that
for the causes before said, again the second time by our
authority, you do inhibit and forbid, or cause the said Hugh
Latimer peremptorily to be inhibited and forbidden; unto whom,
also, by the tenor of these presents we do inhibit and forbid,
that he do not presume to take upon him the office of preaching,
and to preach within our city, diocese, and jurisdiction of
London, in places exempt or not exempt, until such time as,
according to our just judgment, he have purged himself of his
default, and be lawfully restored unto the office of preaching,
and have obtained his letters testimonial according to the tenor
and form of the canonical sanctions or provincial constitutions,
in this behalf lawfully ordained; and that he really exhibit and
show the same in what place soever he will hereafter preach, under
the pain expressed and contained in the law and provincial
constitutions. Also we command you and every of you, jointly and
severally, that you do intimate and signify this inhibition
aforesaid to be made and executed by our authority aforesaid, unto
all and singular abbots and priors of religious houses, as well
exempt as not exempt, to their presidents or vicegerents,
whatsoever they be; and also to all and singular parsons, vicars,
priests, the clergy and people, wheresoever they be within our
diocese, albeit in places exempt: and specially to the famous man,
Friar George Brown, professor of divinity, and prior of the house
or convent of the friars Augustines of the city and diocese of
London. For the same causes and by the said authority inhibiting
all the aforesaid, that they, nor any of them, do not admit the
said Hugh Latimer to preach within any of their churches, or
within the precinct of any of their houses, or with any of them,
under the pain and penalty expressed and contained in the law and
provincial constitutions, until such time as he have purged
himself as is before said; and that he do really exhibit unto them
his sufficient letters testimonial upon his restitution, as is
aforesaid.

"Given under our seal the second day of October, A. D. 1533, and
in the third year of our consecration."

This inhibition was executed against the said Hugh Latimer upon a
Sunday, the fifth day of October, in the year aforesaid, within
the parish of St. Thomas the Apostle, of the city of London, by
Robert Hains, a learned man, &c. The which inhibition
notwithstanding, the said Hugh Latimer preached the third day of
October at afternoon, within the precinct of the friars Augustines
of the city of London.

Thus have we discoursed, and run over hitherto, the laborious
travails, the painful adventures, and dangerous hazards, and
manifold plunges, which this true-hearted and holy servant of God
suffered among the pope's friends and God's enemies, for the
gospel's sake: in which so hard and dangerous straits, and such
snares of the bishops, hard had it been for him and impossible to
have escaped and continued so long, had not the almighty helping
hand of the Highest, as he stirred him up, so have preserved him
through the favour and power of his prince; who with much favour
embraced him, and with his mere power sometime rescued and
delivered him out of the crooked claws of his enemies. Moreover,
at length also, through the procurement partly of Dr. Buts, partly
of good Cromwell, (whose story ye heard before,) he advanced him
to the dignity and degree of a bishop, making him the bishop of
Worcester, who so continued a few years, instructing his diocese,
according to the duty of a diligent and vigilant pastor, with
wholesome doctrine and example of perfect conversation duly
agreeing to the same.

It were a long matter to stand particularly upon such things as
might here be brought to the commendation of his pains; as study,
readiness, and continual carefulness in teaching, preaching,
exhorting, visiting, correcting, and reforming, either as his
ability could serve, or else the time would bear. But the days
then were so dangerous and variable, that he could not in all
things do that he would. Yet what he might do, that lie performed
to the uttermost of his strength, so that although he could not
utterly extinguish all the sparkling relics of old superstition,
yet he so wrought, that though they could not be taken away, yet
they should be used with as little hurt, and with as much profit,
as might be. As for example, in this thing, and in divers others,
it did appear, that when it could not be avoided but holy water
and holy bread must needs be received, yet so he prepared and
instructed them of his diocese, with such informations and
lessons, that in receiving thereof superstition should be
excluded, and some remembrance taken thereby, teaching and
charging the ministers of his diocese, in delivering the holy
water and the holy bread, to say these words following:

"Remember your promise in baptizing;
Christ his mercy and blood-shedding:
By whose most holy sprinkling.
Of all your sins you have free pardoning."
"Of Christ's body this is a token.
Which on the cross for our sins was broken.
Wherefore of your sins you must be forsakers,
If of Christ's death ye will be partakers."

By this it may be considered what the diligent care of this bishop
was, in doing the duty of a faithful pastor among his flock. And
moreover it is to be thought that he would have brought more
things else to pass, if the time then had answered to his desire;
for he was not ignorant how the institution of holy water and holy
bread not only had no ground in Scripture, but also how full of
profane exorcisms and conjurations they were, contrary to the rule
and learning of the gospel. Thus this good man behaved himself in
his diocese. But, as before, both in the university and at his
benefice, he was tost and turmoiled by wicked and evil-disposed
persons, so in his bishopric also, he was not all clear and void
of some that sought his trouble: as, among many other evil
willers, one especially there was, and that no small person, which
accused him then to the king for his sermons. The story, because
he himself showeth in a sermon of his, before King Edward, I
thought therefore to use his own words, which be these:

"In the king's days that dead is, a great many of us were called
together before him, to say our minds in certain matters. In the
end, one kneeleth down and accuseth me of sedition, and that I had
preached seditious doctrine. A heavy salutation, and a hard point
of such a man's doing, as, if I should name, ye would not think.
The king turned to me, and said, 'What say you to that, sir?'

"Then I kneeled down, and turned me first to my accuser, and
required him; 'Sir, what form of preaching would you appoint me,
in preaching before a king? Would you have me preach nothing as
concerning a king, in the king's sermon? have you any commission
to appoint me what I shall preach?' Besides this, I asked him
divers other questions, and he would make no answer to any of them
all: he had nothing to say.

"Then I turned me to the king, and submitted myself to his Grace,
and said, I never thought myself worthy, nor did I ever sue, to be
a preacher before your Grace; but I was called to it, and would be
willing (if you mislike me) to give place to my betters: for I
grant there be a great many more worthy of the room than I am. And
if it be your Grace's pleasure so to allow them for preachers, I
could be content to bear their books after them. But, if your
Grace allow me for a preacher, I would desire your Grace to give
me leave to discharge my conscience, give me leave to frame my
doctrine according to my audience. I had been a very dolt to have
preached so at the borders of your realm, as I preach before your
Grace.'

"And I thank Almighty God, (which hath always been my remedy,)
that my sayings were well accepted of the king; for like a
gracious lord he turned into another communication. It is even as
the Scripture saith, The Lord directeth the king's heart. Certain
of my friends came to me with tears in their eyes, and told me
they looked I should have been in the Tower the same night."

Besides this, divers other conflicts and combats this godly bishop
sustained in his own country and diocese, in taking the cause of
right and equity against oppression and wrong. As for another
example, there was at that time, not far from the diocese of
Worcester, a certain justice of peace, whom here I will not name,
being a good man afterward, and now deceased. This justice, in
purchasing of certain land for his brother, or for himself, went
about to wrong or damnify a poor man, who made his complaint to
Master Latimer. He first hearing, then tendering, his rightful
cause, wrote his letter to the gentleman, exhorting him to
remember himself, to consider the cause, and to abstain from
injury. The justice of peace not content withal, (as the fashion
of men is when they are told of their fault,) sendeth word again
in great displeasure, that he would not so take it at his hands,
with such threatenings words, &c. Master Latimer, hearing this,
answered again by writing to a certain gentleman; the copy whereof
among his letters hereafter followeth in the sequel of this story
to be seen.

It were a large and long process to story out all the doings,
travails, and writings of this Christian bishop, neither yet have
we expressed all that came to our hands; but this I thought
sufficient for this present. Thus he continued in this laborious
function of a bishop the space of certain years, till the coming
in of the Six Articles. Then, being distressed through the
straitness of time, so that either he must lose the quiet of a
good conscience, or else forsake his bishopric, he did of his own
free accord resign his pastorship. At which time Shaxton, the
bishop of Salisbury, resigned likewise with him his bishopric. And
so these two remained a great space unbishoped, keeping silence
till the time of King Edward of blessed memory. At what time he
first put off his rochet in his chamber among his friends,
suddenly he gave a skip on the floor for joy, feeling his shoulder
so light, and being discharged (as he said) of such a heavy
burden. Howbeit neither was he so lightened, but that troubles and
labours followed him wheresoever he went. For a little after he
had renounced his bishopric, first he was almost slain, but sore
bruised, with the fall of a tree. Then, coming up to London for
remedy, he was molested and troubled of the bishops, whereby he
was again in no little danger; and at length was cast into the
Tower, where he continually remained prisoner, till the time that
blessed King Edward entered his crown, by means whereof the golden
mouth of this preacher, long shut up before, was now opened again.
And so he, beginning afresh to set forth his plough again,
continued all the time of the said king, labouring in the Lord's
harvest most fruitfully, discharging his talent as well in divers
other places of this realm, as in Stamford, and before the duchess
of Suffolk, (whose sermons be extant and set forth in print,) as
also at London in the convocation-house, and especially before the
king at the court. In the same place of the inward garden, which
was before applied to lascivious and courtly pastimes, there he
dispensed the fruitful word of the glorious gospel of Jesus
Christ, preaching there before the king and his whole court, to
the edification of many.

In this his painful travail he occupied himself all King Edward's
days, preaching for the most part every Sunday twice, to no small
shame of all other loitering and unpreaching prelates, which
occupy great rooms, and do little good; and that so much more to
their shame, because he, being a sore bruised man by the fall of a
tree, mentioned a little before, and above sixty-seven years of
age, took so little ease and care of sparing himself, to do the
people good. A. D. 1547.
Illustration: Bishop Latimer Preaching

Now to speak here of his indefatigable travail and diligence in
his own private studies, who notwithstanding both his years, and
other pains in preaching, every morning orderly, winter and
summer, about two of the clock in the morning, was at his book
most diligently. How careful his heart was of the preservation of
the church, and the good success of the gospel, his letters can
testify, wherewith he admonished such as then were in authority of
their duty, and assisted them with his godly counsel.

As the diligence of this man of God never ceased all the time of
King Edward, to profit the church both publicly and privately, so
among other doings in him to be noted, this is not lightly to be
over-passed, but worthy to be observed, that God not only gave
unto him his Spirit, plenteously and comfortably to preach his
word unto his church, but also by the same Spirit he did so
evidently foreshow and prophesy of all those kinds of plagues
afore, which afterward ensued; that, if England ever had a
prophet, he might seem to be one. And as touching himself, he ever
affirmed that the preaching of the gospel would cost him his life,
to the which he no less cheerfully prepared himself, than
certainly was persuaded that Winchester was kept in the Tower for
the same purpose, as the even did too truly prove the same. For
after the death of the said blessed King Edward, not long after
Queen Mary was proclaimed, a pursuivant was sent down (by the
means no doubt of Winchester) into the country, to call him up, of
whose coming, although Master Latimer lacked no forewarning, being
premonished about six hours before by one John Careless, (whose
story hereafter followeth, yet so far off was it that he thought
to escape, that he prepared himself towards his journey before the
said pursuivant came to his house. At the which thing when the
pursuivant marvelled, seeing him so prepared towards his journey,
he said unto him.

"My friend, you be a welcome messenger to me. And be it known unto
you, and to all the world that I go as willingly to London at this
present, being called by my prince to render a reckoning of my
doctrine, as ever I was at any place in the world. I doubt not but
that God, as he hath made me worthy to preach his word before two
excellent princes, so will he able me to witness the same unto the
third, either to her comfort, or discomfort eternally," &c.

At the which time the pursuivant, when he had delivered his
letters, departed, affirming that he had commandment not to tarry
for him; by whose sudden departure it was manifest that they would
not have him appear, but rather to have fled out of the realm.
They knew that his constancy should deface them in their popery,
and confirm the godly in the truth.

Thus Master Latimer being sent for, and coming up to London,
through Smithfield, (where merrily he said that Smithfield had
long groaned for him,) was brought before the council, where he,
patiently bearing all the mocks and taunts given him by the
scornful papists, was cast again into the Tower, where he, being
assisted with the heavenly grace of Christ, sustained most patient
imprisonment a long time, notwithstanding the cruel and unmerciful
handling of the lordly papists, which thought then their kingdom
would never fall; yet he showed himself not only patient, but also
cheerful in and above all that which they could or would work
against him. Yea, such a valiant spirit the Lord gave him, that he
was able not only to despise the terribleness of prisons and
torments, but also to deride and laugh to scorn the doings of his
enemies; as it is not unknown to the ears of many, what he
answered to the lieutenant, being then in the Tower: for when the
lieutenant's man upon a time came to him, the aged father, kept
without fire in the frosty winter, and well nigh starved with
cold, merrily bade the man tell his master, that if he did not
look the better to him, perchance he would deceive him.

The lieutenant, hearing this, bethought himself of these words,
and fearing lest that indeed he thought to make some escape, began
to look more straitly to his prisoner, and so coming to him,
beginneth to charge him with his words, reciting the same unto him
which his man had told him before, how that if he were not better
looked unto, perchance he would deceive . him, &c. "Yea, Master
Lieutenant, so I said," quoth he, "for you look, I think, that I
should burn; but except you let me have some fire, I am like to
deceive your expectation, for I am like here to starve for cold."

Many such like answers and reasons, merry, but savoury, coming not
from a vain mind, but from a constant and quiet reason, proceeded
from that man, declaring a firm and stable heart, little passing
for all this great blustering of their terrible threats, but
rather deriding the same.

Thus Master Latimer, passing a long time in the Tower, with as
much patience as a man in his case could do, from thence was 
transported to Oxford, with Dr. Cranmer, archbishop of Canterbury,
and Master Ridley, bishop of London, there to dispute upon
articles sent down from Gardiner, bishop of Winchester, as is
before touched, the manner and order of which disputations between
them and the university doctors, is also before sufficiently
expressed. Where also is declared, how and by whom the said
Latimer, with his other fellow prisoners, was condemned after the
disputations, and so committed again to the prison, and there they
continued from the month of April above mentioned, to this present
month of October; where they were most godly occupied, either with
brotherly conference, or with fervent prayer, or with fruitful
writing.

Albeit Master Latimer, by reason of the feebleness of his age,
wrote least of them all in this latter time of his imprisonment;
yet in prayer he was fervently occupied, wherein oftentimes so
long he continued kneeling, that he was not able to rise without
help; and, amongst other things, these were three principal
matters he prayed for.

First, That as God had appointed him to be a preacher of his word,
so also he would give him grace to stand to his doctrine until his
death, that he might give his heart blood for the same.

Secondly, That God of his mercy would restore his gospel to
England once again; and these words "once again, once again," he
did so inculcate and beat into the ears of the Lord God, as though
he had seen God before him, and spoken to him face to face.

The third matter was, to pray for the preservation of the queen's
Majesty that now is, whom in his prayer he was wont accustomably
to name, and even with tears desired God to make her a comfort to
his comfortless realm of England. These were the matters he prayed
for so earnestly. Neither were these things of him desired in
vain, as the good success thereof following after did declare; for
the Lord most graciously did grant all those his requests.

First, concerning his constancy, even in the most extremity the
Lord graciously assisted him. For when he stood at the stake
without Bocardo-gate at Oxford, and the tormentors about to set
the fire to him, and to the learned and godly bishop Master
Ridley, he lifted up his eyes towards heaven with an amiable and
comfortable countenance, saying these words, "God is faithful,
which doth not suffer us to be tempted above our strength." And so
afterward by and by shed his blood in the cause of Christ, the
which blood ran out of his heart in such abundance, that all those
that were present, being godly, did marvel to see the most part of
the blood in his body so to be gathered to his heart, and with
such violence to gush out, his body being opened by the force of
the fire; by the which thing God most graciously granted his
request, which was, that he might shed his heart blood in the
defence of the gospel.

How mercifully the Lord heard his second request, in restoring his
gospel once again unto this realm, these present days can bear
record. And what then shall England say now for her defence, which
being so mercifully visited and refreshed with the word of God, so
slenderly and unthankfully considereth either her own misery past,
or the great benefit of God now present? The Lord be merciful unto
us; Amen.

Again, concerning his third request, it seemeth likewise most
effectuously granted, to the great praise of God, the furtherance
of his gospel, and to the unspeakable comfort of this realm. For
whether at the request of his prayer, or of other God's holy
saints, or whether God was moved with the cry of his whole church,
the truth is, that when all was deplorable and in a desperate
case, and so desperate that the enemies mightily flourished and
triumphed, God's word was banished, Spaniards received, no place
left for Christ's servants to cover their heads, suddenly the Lord
called to remembrance his mercy, and, forgetting our former
iniquity, made an end of all these miseries, and wrought a
marvellous change of things; at the change whereof Queen Elizabeth
was appointed and anointed, for whom this grey-headed father so
earnestly prayed in his imprisonment: through whose true, natural,
and imperial crown, the brightness of God's word was set up again
to confound the dark and false-vizored kingdom of antichrist, the
true temple of Christ re-edified, the captivity of sorrowful
Christians released, which so long was wished for in the prayers
of so many good men, specially of this faithful and true servant
of the Lord, Master Latimer.

The same God, which, at the requests of his holy and faithful
saints, hath poured upon us such benefits of his mercy, peace, and
tranquillity, assist our most virtuous and Christian princess, and
her subjects, that we may every one in his state and calling serve
to his glory, and walk in our vocation, that we lose not that
which they have obtained, but may proceed in all faithfulness, to
build and keep up the house and temple of the Lord, to the
advancing of his glory, and our everlasting comfort in him! And
thus much concerning the doings and laborious travails of Master
Latimer.

Articles untruly, unjustly, falsely, uncharitably imputed to me,
Hugh Latimer, by Dr. Powell of Salisbury.

"First, that 'our Lady was a sinner.'--Occasioned of some, not
only laymen, but also priests and beneficed men, which gave so
much to our Lady of devotion without judgment, as though she had
not needed Christ to save her: to prove Christ her Saviour, to
make Christ a whole Saviour of all that be, or shall be saved, I
reasoned after this manner: that either she was a sinner, or no
sinner: there is no mean. If she were a sinner, then she was
redeemed or delivered from sin by Christ, as other sinners be: if
she were no sinner, then she was preserved from sin by Christ; so
that Christ saved her, and was her necessary Saviour, whether she
sinned or no. Now certain authors, (said I,) as Chrysostom,
Theophylact, and others, write as though she had been something
faulty in her time. Also I said that certain scriptures stand
something to the same, unless they be the more warily understood
and taken (as in Rom. iii. 10, 19): All have declined, that every
mouth be stopped, and all the world be bounden or in danger to
God. And after in the same chapter, All have sinned, and need the
glory of God. And in the fifth, And so death passed through into
all men and women, forasmuch as all have sinned. But to these
scriptures I said it might be answered, that the privilege of one,
or of a few, doth not derogate or minish the verity of a universal
exposition in Scriptures.

"And as to the doctors, I said, that others more say otherwise;
and forasmuch as now it is universally and constantly received and
applied that she was no sinner, it becometh every man to stand and
agree to the same, 'and so will I,' quoth I, 'nor any man that
wise is, will the contrary. But to my purpose, it is neither to
nor from, to prove neither this nor that; for I will have her
saved, and Christ her Saviour, whether ever she was,' &c.

"And to that, 'What need you to speak of this?' I answered, 'Great
need: when men cannot be content that she was a creature saved,
but as it were a Saviouress, not needing salvation, it is
necessary to set her in her degree to the glory of Christ, Creator
and Saviour of all that be or shall be saved.' Good authors have
written that she was not a sinner; but good authors never wrote
that she was not saved: for though she never sinned, yet she was
not so impeccable, but she might have sinned, if she had not been
preserved: it was of the goodness of God that she never sinned; it
had come of her own illness if she had sinned: there was 
difference betwixt her and Christ: and I will give as little to
her as I can, (doing her no wrong,) rather than Christ her Son and
Saviour shall lack any parcel of his glory; and I am sure that our
Lady will not be displeased with me for so doing, for our Lady
sought his glory here upon earth; she would not defraud him now in
heaven: but some are so superstitiously religious, or so
religiously superstitious, so preposterously devout toward our
Lady, as though there could not too much be given to her: such are
zeals without knowledge and judgment, to our Lady's displeasure.

"No doubt our Lady was, through the goodness of God, a good and a
gracious creature, a devout handmaid of the Lord, indued with
singular gifts and graces from above, which, through the help of
God, she used to God's pleasure, according to her duty; so giving
us ensample to do likewise: so that all the goodness that she had,
she had it not of herself, but of God, the author of all goodness;
the Lord was with her favourably, and poured graces unto her
plenteously, as it is in the Ave Maria. The Son of God, when he
would become man, to save both man and woman, did choose her to
his mother, which love he showed to her alone, and to none other,
of his benign goodness, by the which she was the natural mother of
Christ: and through faith in Christ she was the spiritual sister
of Christ, saved by Christ, blessed by hearing Christ's word, and
keeping the same. It should not have availed her to salvation, to
have been his natural mother, if she had not done the will of his
heavenly Father. By him she was his mother: by him she did the
will of his Father: she the handmaiden, he the Lord. The
handmaiden did magnify her Lord, the handmaiden would that all
should magnify the Lord, to whom be honour and glory, Amen, &c.

"To honour him worthily, is not to dishonour our Lady; he is as
able to preserve from sin, as to deliver from sin: he was then
subject to Joseph, his father-in-law, his mother's husband; Joseph
is now subject to him. He never dishonoured Joachim and Anna, his
grandfather and grandmother, and yet I have not read that he
preserved them from all sin.

"To say that Peter and Paul, David and Mary Magdalene, were
sinners, is not to dishonour them: for then Scripture doth
dishonour them. It had not been for our profit to have preserved
all that he could have preserved. For remembrance of all that fall
and uprising, keepeth us in our fall from despairing: both are of
God, to have not sinned, and to have forsaken and left sin. And as
sure is this of heaven, as that; and this more common than that,
and to us that have been sinners more comfortable.

"It hath been said in times past, without sin, that our Lady was a
sinner; but it never was said, without sin, that our Lady was not
saved, but a Saviour: I go not about to make our Lady a sinner,
but to have Christ her Saviour. When mine adversaries cannot
reprove the thing that I say, then they will belie me, to say the
thing that they can reprove. They will sin to make our Lady no
sinner, to prove that which no man denieth: such provers, and so
cold probations, saw you never. It were better unproved, than so
weakly proved. But they be devout towards honouring of our Lady,
as though there was no other honouring of our Lady;but do sin in
having our Lady no sinner. I would be as loth to dishonour our
Lady as they: I pray God we may honour her as she would be
honoured; for verily she is worthy to be honoured. To make a
pernicious and a damnable lie, to have our Lady no sinner, is
neither honour, nor yet pleasure to our Lady, but great sin, to
the dishonour and displeasure both of God and our Lady. They
should both please and honour our Lady much better, to leave their
sinful living, and keep themselves from sinfulness, as our Lady
did, than so sinfully to lie, to make our Lady no sinner; which if
they do not, they shall go to the devil certainly, though they
believe that our Lady was no sinner never so surely.

"And for the Ave Maria they lie falsely; I never denied it: I know
it was a heavenly saluting or greeting of our Lady, spoken by the
angel Gabriel, and written in Holy Scripture of St. Luke: but yet
it is not properly a prayer, as the Pater noster is. Saluting or
greeting, lauding or praising, is not properly praying. The angel
was sent to greet our Lady, and to annunciate and show the good
will of God towards her: and therefore it is called The
Annunciation of our Lady, and not to pray her, or to pray to her,
properly. Shall the Father of heaven pray to our Lady? When the
angel spake it, it was not properly a prayer; and is it not the
same thing now that it was then? Nor yet he that denieth the Ave
Maria to be properly a prayer, denieth the Ave Maria; so that we
may salute our Lady with Ave Maria, as the angel did, though we be
not sent of God so to do, as the angel was. So though we may so
do, yet we have no plain bidding of God so to do, as the angel
had: so that the angel had been more to blame peradventure to have
left it unsaid, than we be; forasmuch as he was appointed of God
to say it, and not we. But as I deny not but as we may say the
Pater noster and the Ave Maria together, (that to God, this to our
Lady,) so we may say them sunderly, the Pater noster by itself,
and the Ave by itself; and the Pater noster is a whole and a
perfect prayer, without the Ave Maria; so that it is but a
superstition to think that a Pater poster cannot be well said
without an Ave Maria at its heel. For Christ was no fool, and when
he taught the people to say a Pater noster to God, he taught them
not to say neither Pater noster, neither Ave Maria to our Lady,
nor yet Pater noster to St. Peter, as Master Hubberdin doth:
therefore to teach to say twenty Ave Marias for one Pater noster,
is not to speak 'the word of God as the word of God.' And one Ave
Maria well said, and devoutly, with affection, sense, and
understanding, is better than twenty-five said superstitiously.
And it is not like, but our Lady said many times the Pater noster,
forasmuch as her Son Christ, whom she loved and honoured over all,
did make it, and taught it to be said. Whether she made an Ave
Maria with all, or ten or twenty Ave Marias for one Pater noster,
I will leave that to great clerks, as Hubberdin and Powell, to
discuss and determine. She was not saved by often saying of the
Ave Maria, but by consenting to the will of Him, that sent the
angel to salute her with Ave Maria. Wherefore, if the praying of
them which decline their ear from hearing the law of God is
execrable in the sight of God, yea, though they say the Pater
noster, I doubt not but the salutation of the same be unpleasant
to our Lady in her sight; for whatsoever pleaseth not her Son,
pleaseth not her: for she hath delight and pleasure in nothing but
in him, and in that that delighteth and pleaseth him. Now we will
be traitors to her Son by customable sinful living, and yet we
shall think great perfection and holiness in numbering every day
many Ave Marias to our Lady. And so we think to make her our
friend and patroness, and then we care not for God: for, having
our Lady of our side, we may be bold to take our pleasure. For we
fantasy as though the very work and labour of flummering the Ave
Maria is very acceptable to our Lady, and the more, the more
acceptable, not passing how they be said, but that they be said:
if the Pater noster which Christ both made, and bade us say it,
may be said to Christ's displeasure, much more the Ave Maria,
which neither Christ nor our Lady bade to be said, may be said to
our Lady's displeasure, and better never once said, than often so
said. So that I would have a difference betwixt well saying, and
often saying, and betwixt that that Christ bid us say, and that
that he bid not say. And whether Ave Maria be said in heaven or
no, who can tell but Dr. Powell? And if it be said alway there
without a Pater noster, why may not Pater noster be said here
without Ave Maria? and whether doth our Lady say it in heaven or
no? which thing I speak not to withdraw you from saying of it, but
to withdraw you from superstitious and unfruitful saying of it; so
that by occasion of false faith and trust that ye have in the
daily saying of it, you set not aside imitation and following of
holy living, which will serve at length, when superstitious
greeting will neither serve nor stand in strength. It is meet that
every thing be taken, esteemed, and valued as it is.

"We salute also and greet well the holy cross, or the image of the
holy cross, saying, 'All hail, holy cross, which hath deserved to
bear the precious talent of the world:' and yet who will say that
we pray properly to the holy cross? Whereby it may appear that
greeting is one thing, praying another thing. The cross can
neither hear nor speak again, no more than this pulpit: therefore
we do salute it, not properly pray to it.

"The angel spake also to Zachary, before he spake to our Lady: Be
not afraid Zachary, for thy prayer is heard, and thy wife
Elizabeth shall bring thee forth a child, which shall be called
John, and great joy and gladness shall be at his birth, and he
shall be great, and full of the Holy Ghost from the womb of his
mother, &c.

"What if a man should say these words every day, betwixt the Pater
noster and the Ave Maria, in the worship of St. Zachary, which I
think is a saint in heaven, and was, ere ever our Lady came there,
and therefore to be honoured: I think he might please and honour
St. Zachary, as well some other way, and better too, though they
be words sent from God, spoken of an angel, and written in Holy
Scripture of the evangelist Luke.

"And yet if it were once begun and accustomed, I warrant some men
would make it more than sacrilege to leave it off, though the
devil should sow never so much superstition by process of time
unto it.

"Christ made the Pater noster for a prayer, and bid his people say
it to his heavenly Father, one God in Trinity of Persons, one
Father and Comforter, one worker and doer of all things here in
this world, saying unto us, So, or after such manner, shall ye
pray, Pater noster, &c. God sent his Son amongst other things to
teach his people to pray: God sent his angel to greet our Lady,
not to teach his people to pray. For neither Christ nor the angel
said to the people, This shall ye pray, Ave Maria. When the
apostles said to Christ, Teach us to pray; Christ said, When you
pray, say, Pater noster: he said not, When you pray, say, Ave
Maria. I ween Christ could teach to pray, as well as Dr. Powell
and Master Hubberdin. I say that the Ave Maria was before the
Pater noster: Dr. Powell saith it shall endure after the Pater
noster. I can prove my saying by Scripture; so cannot he his. Yet
as it is no good argument, the Ave Maria was before the Pater
poster, ergo it is properly a prayer; so it is no good argument,
the Ave Maria shall last after the Pater noster, ergo it is
properly a prayer; without the antecedent be impossible, which is
not credible to come out of such a fantastical brain.

"Who was ever so mad as to think that words of Holy Scripture
could not be well said? And yet we may not be so peevish as to
allow the superstitious saying of Holy Scripture. The devil is
crafty, and we frail and prone to superstition and idolatry. God
give me grace to worship him and his, not after our own curiosity,
but according to his ordinance, with all humility!

"St. Zachary is to be honoured, and in no wise to he dishonoured:
so that we may leave unsaid that that the angel said, without
dishonouring him. It is not necessary to our salvation to make an
ordinance of honouring him with saying as the angel did. It is
better for a mortal man to do the office of a man, which God
biddeth him do, than to leave that undone, and do the office of an
angel which God biddeth us not do: if the other be presumption, I
had rather presume to pray to God, which is God's bidding and
man's office, than to presume into the office of an angel without
God's bidding. It is a godly presumption to presume to do the
bidding of God.

"Here I neither say, that our Lady was a sinner, nor yet I deny 
the Ave Maria.

"'Saints are not to be honoured.'-- I said this word 'saints' is
diversely taken of the vulgar people; images of saints are called
saints, and inhabiters of heaven are called saints. Now, by
honouring of saints, is meant praying to saints. Take honouring
so, and images for saints -- so saints are not to be honoured;
that is to say, dead images are not to be prayed unto; for they
have neither ears to hear withal, nor tongue to speak withal, nor
heart to think withal, &c.

"They can neither help me nor mine ox; neither my head nor my
tooth; nor work any miracle for me, one no more than another: and
yet I showed the good use of them to be laymen's books, as they be
called; reverently to look upon them, to remember the things that
are signified by them, &c.

"And yet I would not have them so costly and curiously gilded and
decked, that the quick image of God (for whom Christ shed his
blood, and to whom whatsoever is done, Christ reputeth it done to
himself) lack necessaries, and be unprovided for, by that
occasion; for then the layman doth abuse his book.

"A man may read upon his book, though it be not very curiously
gilded; and in the day-time, a man may behold it without many
candles, if he be not blind.

"Now I say, there be two manner of mediators, one by way of
redemption, another by way of intercession; and I said, that these
saints, that is to say, images called saints, be mediators neither
way.

"As touching pilgrimages, I said, that all idolatry, superstition,
error, false faith, and hope in the images, must be pared away,
before they can be well done; household looked upon, poor
Christian people provided for, restitutions made, all ordinance of
God discharged, or ever they can be well done: and when they be at
best, before they be vowed, they need not to be done. They shall
never be required of us, though they be never done; and yet we
shall be blamed when they be all done: wives must counsel with
their husbands, and husbands with their wives, both with curates,
ere ever they may be vowed to be done.

"And yet idolatry may be committed in doing of them, as it
appeareth by St. Paul, in 1 Cor. x., where he biddeth the
Corinthians this; to beware of idolatry, and that after they had
received the true faith in Christ, which had been vain, if they
could not have done idolatry; and expositors add to beware not
only of the act of idolatry, but also of all occasion of that act;
which is plain against Master Hubberdin, and the parson of
Christ's Church, which went about to prove, that now there could
be no idolatry.

"As touching the saints in heaven, I said, they be not our
mediators by way of redemption; for so Christ alone is our
mediator and theirs both. So that the blood of martyrs hath
nothing to do by way of redemption: the blood of Christ is enough
for a thousand worlds, &c.

"But by way of intercession, so saints in heaven may be mediators,
and pray for us, as I think they do when we call not upon them;
for they be charitable, and need no spurs, and we have no open
bidding of God in Scripture to call upon them, as we have to call
upon God, nor yet we may call upon them without any diffidence or
mistrust in God; for God is more charitable, more merciful, more
able, more ready to help than them all. So that though we may
desire the saints in heaven to pray God for us, yet it is not so
necessary to be done, but that we may pray to God ourselves,
without making suit first to them, and obtain of him whatsoever we
need, if we continue in prayer; so that whatsoever we ask the
Father in the name of Christ his Son, the Father will give it us:
for saints can give nothing without him, but he can without them,
as he did give to them. Scripture doth set saints that be departed
before our eyes for ensamples, so that the chiefest and most
principal worship and honouring of them is to know their holy
living, and to follow them, as they followed Christ, &c.

"God biddeth us come to him with prayer; and to do his bidding is
no presuming, it is rather presuming to leave it undone, to do
that that he biddeth us not do, &c. We must have saints in
reverent memory; and learn at God's goodness towards them to trust
in God; and mark well their faith toward God and his word, their
charity toward their neighbour, their patience in all adversity;
and pray to God which gave them grace so to do, that we may do
likewise, for which like doings we shall have like speedings: they
be well honoured when God is well pleased. The saints were not
saints by praying to saints, but by believing in Him that made
them saints; and as they were saints, so may we be saints; yea,
there be many saints that never prayed to saints: and yet I deny
not but we may pray to saints, but rather to Him, which can make
us saints, which calleth us to him, biddeth us call Upon him,
promiseth help, cannot deceive us and break his promise. When we
pray faithfully to him we honour him, not after our own
fantastical imagination, but even after his own most wise
ordination, whom to honour is not to dishonour saints; therefore
they lie that say, that I would not have saints to be honoured,
&c.

"'There is no fire in hell.'-- I never knew man that ever said so.
I spake of divers opinions that have been written of the nature of
that fire; some, that it is a spiritual fire, or at leastway a
spiritual pain in the corporal fire; for as it is called a fire,
so it is called a worm. Now because they think not that it is a
corporal worm, but a spiritual and metaphorical worm, so they
think of the fire. Some, that it is a corporal and natural fire:
some have thought diversely, before the resurrection without body,
and after with body: some, that the soul without body suffereth in
the fire, but not of the fire; some, both in and of the fire. The
scholastical authors think, that the souls before the
resurrection, because they be spiritual substance, do not receive
the heat of the fire into them, which is a sensible and a corporal
quality; so that Athanasius calleth their pain tristitiam, a
heaviness or an anguish: and this opinion is probable enough. Some
think that though they be alway in pain, yet they be not always in
fire, but go from waters of snow to exceeding heat; but it is when
their bodies be there: but whether in cold or in heat, in water or
in fire, in air or in earth, they lack no pain, their torment
goeth with them; for they think that the devils that tempt us,
though they have pain with them, yet they have not fire with them;
for then they should be known by heat of the fire.

"I am certain, saith St. Augustine, that there is a fire in hell;
but what manner of fire, or in what part of the world, no man can
tell, but he that is of God's privy council: I would advise every
man to be more careful to keep out of hell, than trust he shall
find no fire in hell. Chrysostom saith, that to be deprived of the
fruition of the Godhead, is greater pain than the being in hell;
there is fire burning, there is the worm gnawing, there is heat,
there is cold, there is pain without pleasure, torment without
easement, anguish, heaviness, sorrow, and pensiveness, which tarry
and abide for all liars and hinderers of the truth.

"'There is no purgatory after this life.'--Not for such liars that
will bear me in hand to say what I said not. I showed the state
and condition of them that be in purgatory. Then I denied it not,
that they have charity in such sure tie that they cannot lose it,
so that they cannot murmur nor grudge against God; cannot
dishonour God; can neither displease God, nor be displeased with
God; cannot he dissevered from God; cannot die, nor be in peril of
death; cannot be damned, nor be in peril of damnation; cannot be
but in surety of salvation. They be members of the mystical body
of Christ as we be, and in more surety than we be. They love us
charitably. Charity is not idle: if it be, it worketh and showeth
itself: and therefore I say, they wish us well and pray for us.
They need not cry loud to God: they be in Christ, and Christ in
them: they be with Christ, and Christ with them. They joy in their
Lord Christ alway, taking thankfully whatsoever God doth with
them; ever giving thanks to their Lord God; ever lauding and
praising him in all things that he doth; discontent with nothing
that he doth, &c.

"And forasmuch as they be always in charity, and when they pray
for us, they pray always in charity, and be always God's friends,
God's children, brethren and sisters to our Saviour Christ, even
in God's favour, even have Christ with them, to offer their prayer
to the Father of heaven, to whom they pray in the name of the Son;
and we many times for lack of charity, having malice and envy,
rancour, hatred, one toward another, be the children of the devil,
inheritors of hell, adversaries to Christ, hated of God, his
angels, and all his saints; they in their state may do us more
good with their prayers than we in this state. And they do us
alway good, unless the lack and impediment be in us; for prayer
said in charity, is more fruitful to him that it is said for, and
more acceptable to God, than said out of charity; for God looketh
not to the work of praying, but to the heart of the prayer. We may
well pray for them, and they much better for us; which they will
do of their charity, though we desire them not.

"I had rather be in purgatory, than in the bishop of London's
prison; for in this I might die bodily for lack of meat; in that I
could not: in this I might die ghostly for fear of pain, or lack
of good counsel; in that I could not: in this I might be in
extreme necessity; in that I could not, if extreme necessity be
periculum pereundi, peril of perishing. And then you know what
followeth: if we be not bounden, per pr�ceptum, to help but them
that be in extreme necessity, we see not who needeth in purgatory;
but we see who needeth in this world. And John saith, If thou see
thy brother, and help him not, how is the charity of God in thee?
Here, either we be, or we may be, in extreme necessity,, both in
body and soul; in purgatory neither one nor other. Here we be
bound to help one another, as we would be holpen ourselves, under
pain of damnation. Here, for lack of help, we may murmur and
grudge against God, dishonour God, weary ourselves; which
inconveniences shall not follow, if we do our duty one to another.
I am sure the souls in purgatory be so charitable, and of charity
so loth to have God dishonoured, that they would have nothing
withdrawn from the poor here in this world, to be bestowed upon
them, which might occasion the dishonour of God, &c.

"Therefore howsoever we do for purgatory, let us provide to keep
out of hell. And had I a thousand pound to bestow, as long as I
saw necessary occasion offered to me of God to dispense it upon my
needy brother here in this world, according to God's commandment,
I would not withdraw my duty from him for any provision of
purgatory, as long as I saw dangerous ways unrepaired, poor men's
daughters unmarried, men beg for lack of work, sick and sore for
lack of succour. I would have difference betwixt that that may be
done, and that that ought to be done; and this to go before that,
and that to come after this. If God command one way, and my
devotion moveth me another way, whether way should I go? I may, by
no trentals, no masses, no ladders of heaven, make any foundations
for myself with other men's goods. Goods wrongfully gotten must
needs home again; must needs be restored to the owners, if they
can be known; if not, they be poor men's goods. Debts must needs
be paid; creditors satisfied and content; God's ordinance toward
my neighbour here in this world discharged; all affections and
lusts moving to the contrary purged. Or else, though our soul-
priests sing till they be blear-eyed, say till they have worn
their tongues to the stumps, neither their singings nor their
sayings shall bring us out of hell, whither we shall go for
contemning of God's forbiddings.

"He that purgeth all errors of false opinions, all unlustiness to
do God's ordinance, provideth not for hell and purgatory.
Purgatory's iniquity hath set aside restitutions, and brought poor
Christians to extreme beggary, replenished hell, and left heaven
almost empty.

"In purgatory there is no pain:"-- that can break their charity;
that can break their patience; that can dissever them from Christ;
that can dissever Christ from them." That can cause them to
dishonour God; that can cause them to displease God; that can
cause them to be displeased with God; that can bring them to peril
of death.

"That can bring them to peril of damnation; that can bring them to
extreme necessity; that can cause them to be discontent with God;
that can bring them from surety of salvation:-- and yet it
followeth not that there is no pain.

"Howbeit, if the bishop's two fingers can shake away a good part;
if a friar's cowl, or the pope's pardon, or scala c�li of a groat,
can despatch for altogether, it is not so greatly to be cared for.
I have not leisure to write at large; and I wrote before such
things, which in this haste come now to mind.

"They that can reclaim at this, that the souls in purgatory do
pray for us -- if they could get as much money for the prayer that
the souls in purgatory say for us, as they have done for that that
they have said for them, they would not reclaim. You know the wasp
that doth sting them, and maketh them so swell. They that reclaim
at that, do not reclaim at this: Christ's blood is not sufficient
without blood of martyrs.

"Nor at this: Magdalene did not know Christ to be God, before his
resurrection.

"Nor at this: There can be no idolatry.

"Nor at this: Rome cannot be destroyed.

"Nor at this: The pope is lord of all the world.

"Nor at this: Whatsoever he doth is well done.

"Nor at this: Pater noster is to be said to St. Peter.

"Nor at this: Pater noster is but a beggarly prayer.

"Nor at this: Ave Maria is infinitely better.

"Nor at this: Twenty Ave Marias for one Pater noster.

"Nor at this: It was not necessary Scripture to be written.

"Nor at this: He that leaveth father and mother, maketh for our
pilgrimage. With many more."

$

319. LETTERS OF MASTER LATIMER.


 NOW, after these things thus finished and discoursed pertaining
to the story of his life, let us come to his letters, which he
wrote at divers and sundry times from the first beginning of his
preaching, all which here to comprehend which he wrote both in
English and Latin, lack of space and place at this present will
not permit: nevertheless certain we will take, and first
concerning the articles above mentioned, for the which he was
troubled by the priests of the country about his benefice at West
Kington; which he writeth thereof to Master Morice, the copies
whereof follow.

A letter of Master Latimer to Master Morice, concerning the 
articles written, which were falsely and untruly laid against him.

"Right worshipful and mine own good Master Morice, salutem in
Christo Jesu.--And I thank you for all hearty kindness, not only
heretofore showed unto me, but also that now of late you would
vouchsafe to write unto me, so poor a wretch, to my great comfort
among all these my troubles. I trust and doubt nothing in it, but
God will reward you for me, and supply abundantly mine unability,
&c. Master Morice, you would wonder to know how I have been
entreated at Bristol, I mean of some of the priests, which first
desired me, welcomed me, made me cheer, heard what I said, and
allowed my saying in all things while I was with them. When I was
gone home to my benefice, perceiving that the people favoured me
so greatly, and that the mayor had appointed me to preach at
Easter, privily they procured an inhibition for all them that had
not the bishop's licence, which they knew well enough I had not,
and so craftily defeated Master Mayor's appointment, pretending
that they were sorry for it; procuring also certain preachers to
blatter against me, as Hubberdin and Powell, with other more, whom
when I had brought before the mayor and the wise council of the
town, to know what they could lay to my charge, wherefore they so
declaimed against me, they said they spake of information: howbeit
no man could be brought forth that would abide by any thing. So
that they had place and time to belie me shamefully; but they had 
no place nor time to lay to my charge, when I was present and
ready to make them answer. God amend them, and assuage their
malice that they have against the truth and me, &c.

"'Our Lady was a sinner.'--So they did belie me to have said, when
I had said nothing so, but to reprove certain, both priests and
beneficed men, which do give so much to our Lady, as though she
had not been saved by Christ, a whole Saviour both of her, and of
all that be and shall be saved. I did reason after this manner:
that either she was a sinner, or no sinner. If a sinner, then she
was delivered from sin by Christ; so that he saved her, either by
delivering or preserving her from sin; so that without him neither
she, nor none other, either be, or could be saved. And, to avoid
all offence, I showed how it might be answered, both to certain
scriptures which make all generally sinners, and how it might be
answered unto Chrysostom and Theophylact, which make her namely
and specially a sinner. But all would not serve, their malice was
so great; notwithstanding that five hundred honest men can and
will bear record. When they cannot reprove that thing that I do
say, then they will belie me to say that thing that they can
reprove; for they will needs appear to be against me.

"'Saints are not to be worshipped.'--So they lied when I had
showed divers significations of this word 'saints' among the
vulgar people. First, images of saints are called saints, and so
they are not to be worshipped: take worshipping of them for
praying to them--for they are neither mediators by way of
redemption, nor yet by way of intercession. And yet they may be
well used, when they be applied to that use that they were
ordained for, to be laymen's books for remembrance of heavenly
things, &c.

Take saints for inhabiters of heaven, and worshipping of them for
praying to them -- I never denied, but that they might be
worshipped, and be our mediators, though not by way of redemption,
(for so Christ alone is a whole mediator, both for them and for
us,) yet by the way of intercession.

"'Pilgrimage.'-- And I never denied pilgrimage. And yet I have
said that much scurf must be pared away, ere ever it can be well
done; superstition, idolatry, false faith and trust in the image,
unjust estimation of the thing, setting aside God's ordinance for
doing of the thing; debts must be paid, restitutions made, wife
and children be provided for, duty to our poor neighbours
discharged. And when it is at the best, before it be vowed, it
need not to be done; for it is neither under the bidding of God,
nor of man, to be done. And wives must counsel with husbands, and
husbands and wives with curates, before it be vowed to be done,
&c.

"'Ave Maria.'-- As for the Ave Maria, who can think that I would
deny it? I said it was a heavenly greeting or saluting of our
blessed Lady, wherein the angel Gabriel, sent from the Father of
heaven, did annunciate and show unto her the goodwill of God
towards her, what he would with her, and to what he had chosen
her. But I said, it was not properly a prayer, as the Pater
noster, which our Saviour Christ himself made for a proper prayer,
and bade us say it for a prayer, not adding that we should say ten
or twenty Ave Marias withal: and I denied not but that we may well
say Ave Maria also, but not so that we shall think that the Pater
noster is not good, a whole and perfect prayer, nor cannot be well
said without Ave Maria. So that I did not speak against well
saying of it, but against superstitious saying of it, and of the
Pater noster too; and yet I put a difference betwixt that, and
that which Christ made to be said for a prayer.

"'No fire in hell.'-- Whoever could say or think so? Howbeit good
authors do put a difference betwixt a suffering in the fire with
bodies, and without bodies. The soul without the body is a
spiritual substance, which they say cannot receive a corporal
quality; and some make it a spiritual fire, and some a corporal
fire. For as it is called a fire, so it is called a worm, and it
is thought of some not to be a material worm, that is, a living
beast, but it is a metaphor; but that is neither to nor fro: for a
fire it is; a worm it is; pain it is; a torment it is; an anguish
it is; a grief, a misery, a sorrow; a heaviness inexplicable,
intolerable, whose nature and condition in every point who can
tell, but he that is of God's privy council, saith St. Augustine?
God give us grace rather to be diligent to keep us out of it, than
to be curious to discuss the property of it; for certain we be,
that there is little ease, yea, none at all, but weeping, wailing,
and gnashing of teeth; which be two effects of extreme pain --
rather certain tokens what pain there is, than what manner of pain
there is.

"'No purgatory.'--He that showeth the state and condition of it,
doth not deny it. But I had rather be in it, than in Lollards'
Tower, the bishop's prison, for divers skills and causes.

"First, In this I might die bodily for lack of meat and drink: in
that I could not.

"Item, In this I might die ghostly for fear of pain, or lack of
good counsel: there I could not.

"Item, In this I might be in extreme necessity: in that I could
not if it be peril of perishing.

"Item, In this I might lack charity: there I could not.

"Item, In this I might lose my patience: in that I could not.

"Item, In this I might be in peril and danger of death: in that I
could not.

"Item, In this I might be without surety of salvation: in that I
could not.

"Item, In this I might dishonour God: in that I could not.

"Item, In this I might murmur and grudge against God: in that I
could not.

"Item, In this I might displease God: in that I could not.

"Item, In this I might be displeased with God: in that I could
not.

"Item, In this I might be judged to perpetual prison, as they call
it: in that I could not.

"Item, In this I might be craftily handled: in that I could not.

"Item, In this I might be brought to bear a faggot: in that I
could not.

"Item, In this I might be discontented with God: in that I could
not.

"Item, In this I might be separated and dissevered from Christ: in
that I could not.

"Item, In this I might be a member of the devil: in that I could
not.

"Item, In this I might be an inheritor in hell: in that I could
not.

"Item, In this I might pray out of charity, and in vain: in that I
could not.

"Item, In this my Lord and his chaplains might manacle me by
night: in that they could not.

"Item, In this they might strangle me, and say that I hanged
myself: in that they could not.

"Item, In this they might have me to the consistory, and judge me
after their fashion: from thence they could not.

"Ergo, I had rather to be there than here. For though the fire be
called never so hot, yet if the bishop's two fingers can shake
away a piece, a friar's cowl another part, and scala c�li
altogether, I will never found abbey, college, nor chantry for
that purpose.

"For seeing there is no pain that can break my charity, break my
patience, cause me to dishonour God, to displease God, to be
displeased with God, cause me not to joy in God, nor that can
bring me to danger of death, or to danger of desperation, or from
surety of salvation; that can separate me from Christ, or Christ
from me; I care the less for it. John Chrysostom saith, that the
greatest pain that damned souls have, is to be separate and cut
off from Christ for ever: which pain, he saith, is greater than
many hells; which pain the souls in purgatory neither have nor can
have.

"Consider, Master Morice, whether provision for purgatory hath not
brought thousands to hell. Debts have not been paid; restitution
of evil-gotten lands and goods hath not been made; Christian
people (whose necessities we see; to whom whatsoever we do, Christ
reputeth done to himself; to whom we are bounden under pain of
damnation to do for, as we would be done for ourself) are
neglected and suffered to perish; last wills unfulfilled and
broken; God's ordinance set aside; and also for purgatory,
foundations have been taken for sufficient satisfaction: so we
have trifled away the ordinance of God and restitutions. Thus we
have gone to hell with masses, diriges, and ringing of many a
bell. And who can pill pilgrimages from idolatry, and purge
purgatory from robbery, but he shall be in peril to come in
suspicion of heresy with them? so that they may pill with 
pilgrimage and spoil with purgatory. And verily the abuse of them
cannot be taken away, but great lucre and vantage shall fall away
from them, which had rather have profit with abuse, than lack the
same with use; and that is the wasp that doth sting them, and
maketh them to swell. And if purgatory were purged of all that it
hath gotten, by setting aside restitution, and robbing of Christ,
it would be but a poor purgatory; so poor, that it should not be
able to feed so fat, and trick up so many idle and slothful
lubbers.

"I take God to witness, I would hurt no man, but it grieveth me to
see such abuse continue without remedy. I cannot understand what
they mean by the pope's pardoning of purgatory, but by way of
suffrage; and as for suffrage, unless he do his duty, and seek not
his own but Christ's glory, I had rather have the suffrage of Jack
of the scullery, which in his calling doth exercise both faith and
charity; but for his mass. And that is as good of another simple
priest as of him. For, as for authority of keys, it is to loose
from guiltiness of sin and eternal pain, due to the same,
according to Christ's word, and not to his own private will. And
as for pilgrimage, you would wonder what juggling there is to get 
money withal. I dwell within half a mile of the Foss-way, and you
would wonder to see how they come by flocks out of the west
country to many images, but chiefly to the blood of Hayles.. And
they believe verily that it is the very blood that was in Christ's
body, shed upon the mount of Calvary for our salvation, and that
the sight of it with their bodily eye, doth certify them, and
putteth them out of doubt, that they be in clean life, and in
state of salvation without spot of sin, which doth Bolden them to
many things. For you would wonder if you should commune with them
both coming and going, what faiths they have: for as for forgiving
their enemies, and reconciling their Christian brethren, they
cannot away withal; for the sight of that blood doth requite them
for the time.

"I read in Scripture of two certifications: one to the Romans, We
being justified by faith, have peace with God. If I see the blood
of Christ with the eye of my soul, that is true faith that his
blood was shed for me, &c.

"Another in the Epistle of John: We know that we are translated
from death to life, because we love the brethren. But I read not
that I have peace with God, nor that I am translated from death to
life, because I see with my bodily eye the blood of Hayles. It is
very probable, that all the blood that was in the body of Christ,
was united and knit to his Divinity, and then no part thereof
shall return to his corruption. And I marvel that Christ shall
have two resurrections. And if it were that they did violently and
injuriously pluck it out of his body, when they scourged him and
nailed him to the cross, did see it with their bodily eye, yet
they were not in clean life. And we see the self-same blood in
form of wine, when we have consecrated, and may both see it, feel
it, and receive it to our damnation, as touching bodily receiving.
And many do see it at Hayles without confession, as they say. God
knoweth all, and the devil in our time is not dead.

"Christ hath left a doctrine behind him, wherein we be taught how
to believe, and what to believe; he doth suffer the devil to use
his crafty fashion for our trial and probation. It were little
thankworthy to believe well and rightly, if nothing should move us
to false faith, and to believe superstitiously. It was not in vain
that Christ, when he had taught truly, by and by bade beware of
false prophets, which would bring in error slily. But we be secure
and uncareful, as though false prophets could not meddle with us,
and as though the warning of Christ were no more earnest and
effectual than is the warning of mothers when they trifle with
their children, and bid them beware the bug, &c.

"Lo sir, how I run at riot beyond measure. When I began, I was
minded to have written but half a dozen lines; but thus I forget
myself ever when I write to a trusty friend, which will take in
worth my folly, and keep it from mine enemy, &c.

"As for Dr. Wilson, I wot not what I should say; but I pray God
indue him with charity. Neither he, nor any of his countrymen, did
ever love me, since I did inveigh against their factions and
partiality in Cambridge. Before that, who was more favoured of him
than I? That is the bile that may not be touched, &c.

"A certain friend showed me, that Dr. Wilson is gone now into his
country about Beverley in Holderness; and from thence he will go a
progress through Yorkshire, Lancashire, Cheshire, and so from
thence to Bristol. What he intended by this progress, God knoweth,
and not I? If he come to Bristol, I shall hear tell, &c.

"As for Hubberdin, no doubt he is a man of no great learning, nor
yet of stable wit. He is here servus hominum; for he will preach
whatsoever the bishops will bid him preach. Verily, in my mind,
they are more to be blamed than he. He doth magnify the pope more
than enough. As for our Saviour Christ and Christian kings, they
are little beholden to him. No doubt he did miss the cushion in
many things. Howbeit they that did send him, men think, will
defend him; I pray God amend him and them both. They would fain
make matter against me, intending so either to deliver him by me,
or else to rid us both together, and so they would think him well
bestowed, &c.

"As touching Dr. Powell, how highly he took upon him in Bristol,
and how little he regarded the sword, which representeth the
king's person, many can tell you. I think there is never an earl
in this realm that knoweth his obedience by Christ's commandment
to his prince, and wotteth what the sword doth signify, that would
have taken upon him so stoutly. Howbeit Master Mayor, as he is a
profound wise man, did twit him prettily; it were too long to
write all. Our pilgrimages are not a little beholden to him; for,
to occasion the people to them, he alleged this text: Whosoever
leaveth father, house, wife, &c. By that you may perceive his hot
zeal and crooked judgment, &c. Because I am so belied, I could
wish that it would please the king's Grace to command me to preach
before his Highness a whole year together every Sunday, that he
himself might perceive how they belie me, saying, that I have
neither learning, nor utterance worthy thereunto, &c. I pray you
pardon me; I cannot make an end."

A brief digression touching the railing of Hubberdin, against
Master Latimer.

Forasmuch as mention hath been made in this letter of Hubberdin,
an old divine of Oxford, a right painted Pharisee, and a great
strayer abroad in all quarters of the realm to deface and impeach
the springing of God's holy gospel, something would be added more,
touching that man, whose doings and pageants, if they might be
described at large, it were as good as any interlude for the
reader to behold; who, in all his life, and in all his actions,
(in one word to describe him,) seemeth nothing else but a right
image or a counterfeit, setting out unto us in lively colours the
pattern of perfect hypocrisy. But because the man is now gone, to
spare therefore the dead, (although he little deserved to be
spared, which never spared to work what villany he could against
the true servants of the Lord,) this shall be enough for example's
sake, for all Christian men necessarily to observe, how the said
Hubberdin, after his long railing in all places against Luther,
Melancthon, Zuinglius, John Frith, Tyndale, Latimer, and all other
like professors, after his hypocritical open alms, given out of
other men's purses, his long prayers, pretended devotions, devout
fastings, his woolward-going, and other his prodigious demeanour,-
- riding in his long gown down to the horse-heels like a Pharisee,
or rather like a sloven dirted up to the horse-belly,-- after his
forged tales and fables, dialogues, dreams, dancings, hoppings and
leapings, with other like histrionical toys and gestures used in
the pulpit, and all against heretics: at last, riding by a church
side, where the youth of the parish were dancing in the
churchyard, suddenly this Silenus, lighting from his horse, by the
occasion of their dancing came into the church, and there causing
the bell to toll in the people, thought instead of a fit of mirth
to give them a sermon of dancing. In the which sermon, after he
had patched up certain common texts out of the Scriptures, and
then coming to the doctors, first to Augustine, then to Ambrose,
so to Jerome and Gregory, Chrysostom, and other doctors, had made
them every one (after his dialogue manner) by name to answer to
his call, and to sing after his tune for the probation of the
sacrament of the altar against John Frith, Zuinglius,
�colampadius, Luther, Tyndale, Latimer, and other heretics (as he
called them); at last, to show a perfect harmony of all these
doctors together -- as he had made them before to sing after his
tune, so now to make them dance also after his pipe -- first he
calleth out Christ and his apostles; then the doctors and ancient
seniors of the church, as in a round ring all to dance together,
with "pipe up Hubberdin." Now dance Christ; now dance Peter, Paul;
now dance Augustine, Ambrose, Jerome. And thus old Hubberdin, as
he was dancing with his doctors lustily in the pulpit against the
heretics, how he stampt and took on I cannot tell, but "crash,"
quoth the pulpit, down cometh the dancer, and there lay Hubberdin,
not dancing, but sprawling in the midst of his audience; where
altogether he brake not his neck, yet he so brake his leg the same
time, and bruised his old bones, that he never came in pulpit
more, and died not long after the same. Whereupon when the
churchwardens were called, and charged for the pulpit being no
stronger, they made answer again, excusing themselves, that they
had made their pulpit for preaching, and not for dancing, &c. But
to spend no more paper about this idle matter, now to our purpose
again.

Amongst many other impugners and adversaries, whereof there was no
small sort which did infest this good man in sermons; some also
there were, which attempted the pen against him. In the number of
whom was one Dr. Sherwood, who, upon the same occasion of
preaching of the Virgin Mary, (or as they thought, against the
Virgin,) did invade him with his pen, writing against him in
Latin.

Besides Latin letters, other letters also he wrote in English, as
well to others, as namely to Sir Edward Baynton, knight, which
letters, because they do contain much fruitful matter worthy to be
read and known, I thought here presently to insert; which albeit
may seem somewhat prolix in reading, yet the fruit thereof, I
trust, shall recompense the length of them.

A letter sent by Master Latimer, parson of West Kington, in the
county of Wiltshire, to Sir Edward Baynton, knight.

"Salutem in Christo.-- Right worshipful sir, I recommend me unto
your Mastership with hearty thanks for your so friendly, so
charitable, and so mindful, remembrance of me so poor a wretch.
Whereas of late I received your letters by Master Bonnam,
perceiving therein both who be grieved with me, wherefore, and
what behoveth me to do, in case I must needs come up: which your
goodness towards me with all other such like to recompense,
whereas I myself am not able, I shall not cease to pray my Lord
God, which both is able, and also doth indeed reward all them that
favour the favourers of his truth for his sake; for the truth is a
common thing, pertaining to every man, for the which every man
shall answer another day. And I desire favour neither of your
Mastership, neither of any man else, but in truth, and for the
truth, I take God to witness, which knoweth all. In very deed
Master Chancellor did show me that my Lord bishop of London had
sent letters to him for me; and I made answer that he was mine
ordinary, and that both he might and should reform me as far as I
needed reformation, as well and as soon as my Lord of London. And
I would be very loth, now this deep winter, being so weak and so
feeble, (not only exercised with my old disease in my head and
side, but also with new, both the cholic and the stone,) to take
such a journey; and though he might so do, yet he needed not, for
he was not bound so to do. Notwithstanding I said, if he, to do my
Lord of London pleasure, to my great displeasure would needs
command me to go, I would obey his commandment, yea, though it
should be never so great a grievance, and painful to me; with the
which answer he was content, saying he would certify my Lord of
London thereof, trusting his Lordship would be content with the
same: but as yet I hear nothing from him. Master Chancellor also
said, that my Lord of London maketh as though he were greatly
displeased with me, for that I did contemn his authority, at my
last being in London.

"Forsooth I preached in Abb-church, not certain then (as I
remember) whether in his diocese or no, intending nothing less
than to contemn his authority: and this I did not of mine own
seeing, or by mine own procuration, but at the request of honest 
merchantmen, (as they seemed to me,) whose names I do not know,
for they were not of mine acquaintance before. And I am glad
thereof for their sakes, lest, if I knew them, I should be
compelled to utter them, and so their godly desire to hear godly
preaching should return to their trouble: for they required me
very instantly, and, to say the truth, even importunately. Whether
they were of that parish or no, I was not certain; but they showed
not only themselves, but also many others to be very desirous to
hear me, pretending great hunger and thirst of the word of God,
and ghostly doctrine. And upon consideration, and to avoid all
inconveniences, I put them off, and refused them twice or thrice,
till at the last they brought me word that the parson and curate
were not only content, but also desired me, notwithstanding that
they certified him both of my name plainly, and also that I had
not the bishop's seal to show for me, but only a licence of the
university; which curate did receive me, welcomed me, and, when I
should go into the pulpit, gave me the common benediction; so that
I had not been alone uncharitable, but also churlishly
uncharitable, if I should have said nay. Now all this supposed to
be truth, (as it is,) I marvel greatly how my Lord of London can
allege any contempt of him in me.

"First, he did never inhibit me in my life; and if he did inhibit
his curate to receive me, what pertaineth that to me, which
neither did know thereof, nor yet made any suit to the curate
deceitfully; nor did it appear to me very likely that the curate
would so little have regarded my Lord's inhibition, which he
maintaineth so vigilantly, not knowing my Lord's mind before.
Therefore I conjectured with myself, that either the curate was of
such acquaintance with my Lord, that he might admit whom he would,
or else, (and rather,) that it was a train and a trap laid before
me, to the intent that my Lord himself, or some others pertaining
to him, were appointed to have been there, and to have taken me if
they could in my sermon: which conjecture both occasioned me
somewhat to suspect those men which desired me, though they spake
never so fair and friendly, and also the rather to go. For I
preach nothing, but (if it might be so) I would my Lord himself
might hear me every sermon I preach. So certain I am that it is
truth, that I take in hand to preach. If I had with power of my
friends (the curate gainsaying and withstanding) presumed to have
gone into the pulpit, there had been something wherefore to
pretend a contempt. I preached in Kent also, at the instant
request of a curate; yet hear I not that his ordinary layeth any
contempt to my charge, or yet doth trouble the curate.

"I marvel not a little, how my Lord bishop of London, having so
broad, wide, and large a diocese committed unto his cure, and so
peopled as it is, can have leisure for preaching and teaching the
word of God, opportune, importune, tempestive, intempestive,
privatim, publice, to his own flock, instando, arguendo,
exhortando, monendo, cum omni lenitate et doctrina: have leisure
(I say) either to trouble me, or to trouble himself with me, so
poor a wretch, a stranger to him, and nothing pertaining to his
cure, but as every man pertaineth to every man's cure; so
intermixing and inter-meddling himself with another man's cure, as
though he had nothing to do in his own. If I would do as some men
say my Lord doth, gather up my Joyce, as we call it, warily and
narrowly, and yet neither preach for it in mine own cure, nor yet
other where, peradventure he would nothing deny me.

"In very deed I did monish judges and ordinaries to use charitable
equity in their judgments towards such as be accused, namely, of
such accusers which be as like to hear and bewray, as other be to
say amiss; and to take men's words in the meaning thereof, and not
to wrest them in another sense than they were spoken in: for all
such accusers and witnesses be false before God, as St. Jerome
saith upon the twenty-sixth chapter of St. Matthew. Nor yet do I
account those judges well advised, which wittingly will give
sentence after such witnesses; much less those which procure such
witnesses against any man: nor do I think judges now-a-days so
deeply confirmed in grace, or so impeccable, but that it may
behove and become preachers, to admonish them to do well, as well
as other kinds of men, both great and small. And this I did,
occasioned of the Epistle which I declared, (Rom. vi.,) wherein is
this sentence, Ye Christian men that believe in Christ, are not
under the law.

"What a saying is this, (quoth I,) if it be not rightly
understood; that is, as St. Paul did understand it? for the words
sound as though he would go about to occasion Christian men to
break law, seeing they be not under the law: and what if the
pseudo-apostles, adversaries to St. Paul, would have so taken
them, and accused St. Paul of the same to my Lord of London? If my
said Lord would have heard St. Paul declare his own mind of his
own words, then he should have escaped, and the false apostles
have been put to rebuke; if he would have rigorously followed
utcunque allegata et probata, and have given sentence after
relation of the accusers, then good St. Paul must have borne a
faggot at Paul's Cross, my Lord of London being his judge. Oh! it
had been a godly sight, to have seen St. Paul with a faggot on his
back, even at Paul's Cross, my Lord of London (bishop of the same)
sitting under the cross. Nay, verily, I dare say, my Lord should
sooner have burned him, for St. Paul did not mean that Christian
men might break law, and do whatsoever they would, because they
were not under the law; but be did mean, that Christian men might
keep the law, and fulfil the law, if they would; .because they
were not under the law, but under Christ, by whom they were
divided from the tyranny of the law, and above the law, that is to
say, able to fulfil the law to the pleasure of him that made the
law, which they could never do of their own strength, and without
Christ: so that to be under the law, after St. Paul's meaning, is
to be weak to satisfy the law; and what could St. Paul do withal,
though his adversaries would not so take it?

"But my Lord would say, peradventure, that men will not take the
preacher's words otherwise than they mean therein. Bona verba: as
though St. Paul's words were not otherwise taken, as it appeareth
in the third chapter to the Romans, where he saith, Our
unrighteousness commendeth and maketh more excellent the
righteousness of God; which sounded to many as though they should
be evil that good should come of it, and by unrighteousness to
make the righteousness of God more excellent. So St. Paul was
reported to mean; yet he did mean nothing so; but showed the
inestimable wisdom of God, which can use our naughtiness to the
manifestation of his unspeakable goodness; not that we should do
naughtily to that end and purpose. Now my Lord will not think, I
dare say, that St. Paul was to blame that he spake no more
circumspectly, more warily, or more plainly, to avoid evil offence
of the people; but rather he will blame the people, for that they
took no better heed and attendance to Paul's speaking, to the
understanding of the same: yea, he will rather pity the people,
which had been so long nurseled in the doctrine of the Pharisees,
and wallowed so long in darkness of man's traditions,
superstitions, and trade of living, that they were unapt to
receive the bright lightness of the truth, and wholesome doctrine
of God, uttered by St. Paul. Nor do I think that my Lord will
require more circumspection, or more convenience to avoid offence
of errors in me, than was in St. Paul, when he did not escape
malevolous corrections, and slanderous reports of them that were
of perverse judgments, which reported him to say whatsoever he
appeared to them to say, or whatsoever seemed to them to follow of
his saying.

"But what followeth? So they report us to say, saith St. Paul; so
they speak evil of us: but such, whose damnation is just, saith
he. And I think the damnation of all such that evil report
preachers now-a-days, likewise just, for it is untruth now and
then. Yea, Christ himself was misreported, and falsely accused,
both as touching his words, and also as concerning the meaning of
his words. First he said, Destroy you; they made it, I can
destroy: he said, this temple; they added, made with hand, to
bring it to a contrary sense. So they both inverted his words, and
also added unto his words, to alter his sentence; for he did mean
of the temple of his body, and they wrested it to Solomon's
temple.

"Now I report me, whether it be a just fame raised up and
dispersed after this manner. Nay verily, for there be three manner
of persons which can make no credible information: first,
adversaries, enemies: secondly, ignorant and without judgment:
thirdly, whisperers and blowers in men's ears, which which will
spew out in hudder-mudder, more than they dare avow openly. The
first will not, the second cannot, the third dare not: therefore
the relation of such is not credible, and therefore they can make
no fame lawful, nor occasion any indifferent judge to make process
against any man; and it maketh no little matter what they be
themselves that report of any man, whether well or evil: for it is
a great commendation to be evil spoken of, of them that be naught
themselves, and to be commended of the same is, many times, no
little reproach. God send us once all grace to wish well one to
another, and to speak well one of another!

"Me seemeth it were more comely for my Lord (if it were comely for
me to say so) to be a preacher himself, having so great a cure as
he hath, than to be a disquieter and a troubler of preachers, and
to preach nothing at all himself. If it would please his Lordship
to take so great a labour and pain at any time, as to come to
preach in my little bishopric at West Kington, whether I were
present or absent myself, I would thank his Lordship heartily, and
think myself greatly bounden to him, that he of his charitable
goodness would go so far to help to discharge me in my cure, or
else I were more unnatural than a beast unreasonable; nor yet
would I dispute, contend, or demand by what authority, or where he
had authority so to do, as long as his predication were fruitful,
and to the edification of my parishioners.

"As for my Lord, he may do as it pleaseth his Lordship. I pray God
he do always as well as I would wish him ever to do: but I am sure
St. Paul, the true minister of God, and faithful dispenser of
God's mysteries, and right exemplar of all true and very bishops,
saith in the first chapter to the Philippians, that in his time
some preached Christ for envy of him, thinking thereby so to
grieve him withal, and as it were to obscure him, and to bring his
authority into contempt; some of good will and love, thinking
thereby to comfort him: Notwithstanding, saith he, by all manner
of ways, and after all fashions, whether it be of occasion or of
truth, (as ye would say, for truth's sake,) so that Christ be
preached and showed, I joy and will joy: so much he regarded more
the glory of Christ, and promotion of Christ's doctrine, to the
edification of Christian souls, than the maintenance of his own
authority, reputation, and dignity; considering right well, (as he
said,) that what authority soever he had, it was to edification,
and not to destruction.

"Now I think it were no reproach to my Lord, but very commendable,
rather to joy with St. Paul, and be glad that Christ be preached
quovis modo -- yea, though it were for envy, that is to say, in 
disdain, despite, and contempt of his Lordship (which thing no man
well advised will enterprise or attempt)-- than when the preaching
cannot be proved justly, to demand of the preacher austerely, as
the Pharisees did of Christ, qua authoritate h�c facis, aut quis
dedit tibi istam authoritatem? As my authority is good enough, and
as good as my Lord can give me any, yet I would be glad to have
his also, if it would please his Lordship to be so good a lord
unto me. For the university of Cambridge hath authority apostolic
to admit twelve yearly, of the which I am one: and the king's
Highness (God save his Grace!) did decree that all admitted of
universities should preach throughout all his realm as long as
they preached well, without distraint of any man, my Lord of
Canterbury, my Lord of Durham, with such other not a few, standing
by, and hearing the decree, nothing gainsaying it, but consenting
to the same. Now to contemn my Lord of London's authority were no
little fault in me; so no less fault might appear in my Lord of
London to contemn the king's authority and decree, yea, so godly,
so fruitful, so commendable a decree, pertaining both to the
edification of Christian souls, and also to the regard and defence
of the popish grace and authority apostolic. To have a book of the
king not inhibited, is to obey the king, and to inhibit a preacher
of the king's admitted, is it not to disobey the king? Is it not
one king that doth inhibit and admit, and hath he not as great
authority to admit as to inhibit? He that resisteth the power,
whether admitting or inhibiting, doth he not resist the ordinance
of God? We low subjects are bound to obey powers, and their
ordinances: and are not the highest subjects also, who ought to
give us example of such obedience? As for my preaching itself, I
trust in God, my Lord of London cannot rightfully belack it, nor
justly reprove it, if it be taken with the circumstance thereof,
and as I spake it; or else it is not my preaching, but his that
falsely reporteth it.

"But now I hear say that my Lord of London is informed, and upon
the said information hath informed the king, that I go about to
defend Bilney, and his cause, against his ordinaries and his
judges, which I assure you is not so: for I had nothing to do with
Bilney, nor yet with his judges, except his judges did him wrong;
for I did nothing else but monish all judges indifferently to do
right; nor am I altogether so foolish as to defend the thing which 
I knew not. It might have become a preacher to say as I said,
though Bilney had never been born. I have known Bilney a great
while, I think much better than every did my Lord of London: for I
have been his ghostly father many a time. And to tell you the
truth, what I have thought always in him, I have known hitherto
few such so prompt and ready to do every man good after his power,
both friend and foe, noisome wittingly to no man, and towards his
enemy so charitable; so seeking to reconcile them as he did, I
have known yet not many; and to be short, in sum, a very simple
good soul, nothing fit or meet for this wretched world, whose
blind fashion and miserable state (yea, far from Christ's
doctrine) he could as evil bear, and would sorrow, lament, and
bewail it, as much as any man that ever I knew: as for his
singular learning, as well in Holy Scripture, as in all other good
letters, I will not speak of it. Notwithstanding, if he either now
of late, or at any time attempted any thing contrary to the
obedience which a Christian man doth owe either to his prince or
to his bishop, I neither do nor will allow and approve that,
neither in him, nor yet in any other man: we be all men, and ready
to fall; wherefore he that standeth, let him beware he fall not.
How he ordered or misordered himself in judgment, I cannot tell,
nor will I meddle withal; God knoweth, whose judgments I will not
judge. But I cannot but wonder, if a man living so mercifully, so
charitably, so patiently, so continently, so studiously and
virtuously, and killing his old Adam, (that is to say, mortifying
his evil affections and blind motions of his heart so diligently,)
should die an evil death, there is no more, but, Let him that
standeth, beware that he fall not: for if such as he shall die
evil, what shall become of me, such a wretch as I am?

"But let this go, as little to the purpose, and come to the point
we must rest upon. Either my Lord of London will judge my outward
man only,as it is said, Men see things only without, or else he
will be my God, and judge mine inward man, as it is said, God
looks on the heart. If he will have to do only with mine outward
man, and meddle with mine outward conversation, how that I have
ordered myself toward my Christian brethren, the king's liege
people, I trust I shall please and content both my Lord God, and
also my Lord of London: for I have preached and teached but
according to Holy Scripture, holy fathers, and ancient
interpreters of the same, with the which I think my Lord of London
will be pacified: for I have done nothing else in my preaching,
but with all diligence moved my auditors to faith and charity, to
do their duty, and that that is necessary to be done.

"As for things of private devotion, mean things, and voluntary
things, I have reproved the abuse, the superstition of them,
without condemnation of the things themselves, as it becometh
preachers to do: which thing, if my Lord of London will do
himself, (as I would to God he would do,) he should be reported,
no doubt, to condemn the use of such things, of covetous men which
have damage, and find less in their boxes by condemnation of the
abuse, which abuse they had rather should continue still, than
their profit should not continue (so thorny be their hearts). If
my Lord will needs coast and invade my inward man, will I, nill I,
and break violently into my heart, I fear me I shall either
displease my Lord of London, which I would be very loth, or else
my Lord God, which I would be more loth: not for any infidelity,
but for ignorance, for I believe as a Christian man ought to
believe. But peradventure my Lord knoweth, and will know many
things certainly, which (perchance) I am ignorant in, with the
which ignorance, though my Lord of London may, if he will, be
discontent, yet I trust my Lord God will pardon it, as long as I
hurt no man withal, and say to him with diligent study, and daily
prayer, My heart is prepared, O God, my heart is prepared, so
studying, preaching, and tarrying the pleasure and leisure of God:
and in the mean season, (Acts viii.,) as Apollos did, when he knew
nothing of Christ but the baptism of John, teach and preach mine
even christened, that and no further than I know to be true.

"There be three Creeds, one in my mass, another in my matins, the
third common to them that neither say mass nor matins, nor yet
know what they say, when they say the Creed: and I believe all
three, with all that God hath left in holy writ, for me and all
others to believe. Yet I am ignorant in things which I trust
hereafter to know, as I do now know things in which I have been
ignorant heretofore: ever to learn, and ever to be learned; to
profit with learning, with ignorance not to annoy. I have thought
in times past, that the pope, Christ's vicar, hath been lord of
all the world as Christ is; so that if he should have deprived the
king of his crown, or you of the lordship of Bromeham, it had been
enough: for he could do no wrong. Now I might be hired to think
otherwise; notwithstanding I have both seen and heard Scripture
drawn to that purpose. I have thought in times past, that the
pope's dispensations of pluralities of benefices, and absence from
the same, had discharged consciences before God: forasmuch as I
have heard, Ecce vobiscum sum, and Qui vos audit me audit, bended
to corroborate the same. Now I might be easily entreated to think
otherwise, &c.

"I have thought in times past that the pope could have spoiled
purgatory at his pleasure with a word of his mouth: now learning
might persuade me otherwise; or else I would marvel why he would
suffer so much money to be bestowed that way, which so needful is
to be bestowed otherwise, and to deprive us of so many patrons in
heaven as he might deliver out of purgatory, &c. I have thought in
times past, that if I had been a friar, and in a cowl, I could not
have been damned, nor afraid of death; and by occasion of the
same, I have been minded many times to have been a friar, namely,
when I was sore sick and diseased: now I abhor my superstitious
foolishness, &c. I have thought in times past, that divers images
of saints could have holpen me, and done me much good, and
delivered me of my diseases: now I know that one can help as much
as another; and it pitieth mine heart, that my Lord, and such as
my Lord is, can suffer the people to be so craftily deceived. It
were too long to tell you what blindness I have been in, and how
long it were ere I could forsake such folly, it was so corporate
in me: but by continual prayer, continual study of Scripture, and
oft communing with men of more right judgment, God hath delivered
me, &c. Yea, men think that my Lord himself hath thought in times
past, that by God's law a man might marry his brother's wife,
which now doth dare think and say contrary: and yet this his
boldness might have chanced, in Pope Julius's days, to stand him
either in a fire, or else in a faggot. Which thing deeply
considered, and pondered of my Lord, might something stir him to
charitable equity, and to be something remissible toward men which
labour to do good as their power serveth with knowledge, and do
hurt to no man with their ignorance: for there is no greater
distance than between God's law and not God's law; nor is it so,
or so, because any man thinketh it so, or so: but,because it is so
or so indeed, therefore we must think it so or so, when God shall
give us knowledge thereof: for if it be indeed either so or not,
it is so, or not so, though all the world hath thought otherwise
these thousand years, &c.

"And finally, as ye say, the matter is weighty, and ought
substantially to be looked upon, even as weighty as my life is
worth; but how to look substantially upon it, otherwise know not
I, than to pray my Lord God day and night, that as he hath
imboldened me to preach his truth, so he will strengthen me to
suffer for it, to the edification of them which have taken, by the
working of him, fruit thereby. And even so I desire you, and all
other that favour me for his sake, likewise to pray: for it is not
I (without his mighty helping hand) that can abide that brunt; but
I have trust that God will help me in time of need, which if I had
not, the ocean-sea, I think, should have divided my Lord of London
and me by this day. For it is a rare thing for a preacher to have
favour at his hand which is no preacher himself, and yet ought to
be. I pray God that both he and I may both discharge ourselves, he
in his great cure, and I in my little, to God's pleasure, and
safety of our souls; Amen.

"I pray you pardon me, that I write no more distinctly, nor more
truly, for my head is so out of frame, that it would be too
painful for me to write it again; and, if I be not prevented
shortly, I intend to make merry with my parishioners this
Christmas, for all the sorrow, lest perchance I never return to
them again: and I have heard say, that a doe is as good in winter
as a buck in summer.

A letter of Sir Edward Boynton, knight, answering to the letter of
Master Latimer, sent to him before.

"Master Latimer, after hearty recommendations; I have communicated
the effect of your letters to divers of my friends, such as for
Christian charity (as they say) rather desire in you a
reformation, either in your opinion, (if it swerve from the
truth,) or at the least in your manner and behaviour, inasmuch as
it giveth occasion of slander and trouble, in let of your good
purposes, than any other inconvenience to your person or good
name. And, forasmuch as your said letter misliketh them in some
part, and that I have such confidence in your Christian breast, as
in my judgment ye will conformably and gladly both hear what may
be reformed in you, and also (as it is worthy) so acknowledge and
confess the same: I have therefore desired them to take the pain
to note their minds in this letter which I send to you, as
aggregate of their sayings, and sent from me your assured friend
and favourer, in that that is the very truth of God's word:
wherein nevertheless, as I trust ye yourself will temper your own
judgment, and in a soberness affirm no truth of yourself, which
should divide the unity of the congregation in Christ; and the
received truth agreed upon by holy fathers of the church,
consonant to the Scripture of God; even so whatsoever ye will do
therein, (as I think ye will not otherwise than ye should do,) I,
being unlearned, and not of the knowledge to give sentence in this
alteration and contention, must rather of good congruence show
myself, in that you disagree with them, readier to follow their
doctrine in truth, than yours, unless it may please Almighty God
to inspire and confirm the hearts of such people to testify the
same in some honest number, as ought to induce me to give credence
unto them.

"Only God knoweth the certain truth, which is communicated to us,
as our capacity may comprehend it by faith, but that it is 'per
speculum in �nigmate.' And there have been 'qui zelum Dei
habuerunt, sed non secundum scientiam.' Among which I repute not
you, but to this purpose I write it, that to call this or that
truth, it requireth a deep and profound knowledge, considering
that to me, unlearned, what I take for truth may be otherwise, not
having 'sensus exercitatos,' as St. Paul saith, 'ad discernendum
bonum et malum:' and it is showed me, that an opinion or manner of
teaching which causeth dissension in a Christian congregation, is
not of God, by the doctrine of St. John in his Epistle, where he
saith, 'Omnis qui confitetur Christum in carne,' &c. 'ex Deo est.'
And like as the word of God hath always caused dissension among
men unchristened, whereupon hath ensued and followed martyrdom to
the preacher, so in Christ's congregation, among them that profess
Christ's name, 'in uno Domino, uno baptismate, et una fide,' they
that preach and stir rather contention than charity, though they
can defend their saying, yet their teaching is not to be taken as
of God, in that it breaketh the chain of Christian charity, and
maketh division in the people, congregate and called by God into a
unity of faith and baptism. But for this point I would pray to
God, that not only in the truth may be agreement, but also such
soberness and uniform behaviour used in teaching and preaching, as
men may wholly express (as they may) the charity of God, tending
only to the union and love of us all, to the profit and salvation
of our souls."

The answer of Master Latimer to the letter of Sir Edward Baynton
above prefixed.

"Right worshipful sir, and my singular good master, salutem in
Christo Jesu, with due commendation, and also thanks for your
great goodness towards me, &c. And whereas you have communicated
my last letters to certain of your friends, which rather desire
this or that in me, &c., what I think therein I will not now say,
not for that there could be any peril or danger in the said
letters, well taken, as far as I can judge, but for that they were
rashly and unadvisedly scribbled, as ye might well know both by my
excuse, and by themselves also, though none excuse had been made.
And besides that, ye know right well, that where the bee gathereth
honey, even there the spinner gathereth venom, not for any
diversity of the flower, but for divers natures in them that suck
the flower: as in times past, and in the beginning, the very
truth, and one thing in itself, was to some offence, to some
foolishness; to others otherwise disposed, the wisdom of God. Such
diversity was in the redress of hearers thereof.

"But this notwithstanding, there is no more but either my writing
is good, or bad. If it be good, the communicating thereof to your
friends cannot be hurtful to me; if it be otherwise, why should
you not communicate it to them which both could and would instruct
you in the truth, and reform my error? Let this pass, I will not
contend: 'had I wist' cometh ever out of season. Truly I were not
well advised, if I would not either be glad of your instruction,
or yet refuse mine own reformation: but yet it is good for a man
to look ere he leap, and God forbid that ye should be addict and 
sworn to me so wretched a fool, that you should not rather follow
the doctrine of your friends in truth, so great learned men as
they appear to be, than the opinions of me, having never so
Christian a breast.

"Wherefore do as you will; for as I would not if I could, so I
cannot if I would, be noisome unto you: but yet I say, I would my
letters had been unwritten, if for no other cause, at least-way
inasmuch as they cause me to more writing, an occupation nothing
meet for my mad head. And as touching the points which in my
foresaid letters mislike your friends, I have now little leisure
to make an answer thereto, for the great business that I have in
my little cure, (I know not what other men have in their great
cures,) seeing that I am alone without any priest to serve my
cure, without any scholar to read unto me, without any book
necessary to be looked upon, without learned men to come and
counsel withal: all which things others have at hand abundantly.
But something must be done, howsoever it be. I pray you take it in
good worth, as long as I temper mine own judgment, affirming
nothing with prejudice of better. First ye mislike, that I say I
am sure that I preach the truth; saying in reproof of the same,
that God knoweth certain truth. Indeed alonely God knoweth all
certain truth, and alonely God knoweth it as of himself, and none
knoweth certain truth but God, and those which be taught of God,
as saith St. Paul, 'Deus enim illis patefecit;' and Christ
himself, 'Erunt omnes docti a Deo.' And your friends deny not but
certain truth is communicated to us, as our capacity may
comprehend it by faith, which if it be truth, as it is, then there
ought no more to be required of any man, but according to his
capacity. Now certain it is, that every man hath not like
capacity, &c.

"But as to my presumption and arrogancy; either I am certain or
uncertain that it is truth that I preach. If it be truth, why may
not I say so, to courage my hearers to receive the same more
ardently, and ensue it more studiously? If I be uncertain, why
dare I be so bold to preach it? And if your friends, in whom ye
trust so greatly, be preachers themselves, after their sermon I
pray you ask them whether they be certain and sure that they
taught you the truth or no; and send me word what they say, that I
may learn to speak after them. If they say they be sure, ye know
what followeth: if they say they be unsure, when shall you be
sure, that have so doubtful teachers and unsure? And you
yourselves, whether are you certain or uncertain that Christ is
your Saviour? And so forth of other articles that ye be bounden to
believe. Or whether be ye sure or unsure, that civil ordinances be
the good works of God, and that you do God service in doing of
them, if ye do them for good intent? If ye be uncertain, take heed
he be your sure friend that heareth you say so, and then with what
conscience do ye doubt, cum quicquid non est ex fide, peccatum
est? But contrary say you, alonely God knoweth certain truth, and
ye have it but 'per speculum in �nigmate;' and there have been
'qui zelum Dei habuerunt, sed non secundum scientiam.' And to call
this or that truth, it requireth a deep knowledge, considering
that to you unlearned, that you take for truth may be otherwise,
not having 'sensus exercitatos,' as Paul saith, 'ad discernendum
bonum et malum;' as ye reason against me, and so you do best to
know surely nothing for truth at all, but to wander meekly hither
and thither, 'omni vento doctrina,' &c. Our knowledge here, you
say, is but 'per speculum in �nigmate:' What then? ergo, it is not
certain and sure.

"I deny your argument, by your leave; yea, if it be by faith, as
ye say, it is much sure, because 'the certainty of faith is the
most surest certainty,' as Duns and other school doctors say, that
there is a great discrepance between certain knowledge and clear
knowledge; for that may be of things absent that appear not, this
requireth the presence of the object, I mean of the thing known;
so that I certainly and surely know the thing which I perfectly
believe, though I do not clearly and evidently know it. I know
your school subtleties as well as you, which dispute as though
enigmatical knowledge, that is to say, dark and obscure knowledge,
might not be certain and sure knowledge, because it is not clear,
manifest, and evident knowledge; and yet there have been, say
they, which have had a zeal, but not after knowledge. True it is,
there have been such, and yet be too many, to the great hinderance
of Christ's glory, which nothing doth more obscure than a hot zeal
accompanied with great authority without right judgment. There
have been also, which have had knowledge without any zeal of God,
who holding the verity of God in unrighteousness, shall be beaten
with many stripes, while they, knowing the will of God, do nothing
thereafter. I mean not among Turks and Saracens, that be
unchristened, but of them that be christened. And there have been
also that have lost the spiritual knowledge of God's word which
they had before; because they have not ensued after it, nor
promoted the same; but rather with their mother-wits have impugned
the wisdom of the Father, and hindered the knowledge thereof,
which therefore hath been taken away from them, ut justificetur
Christus in sermonibus suis, et vincat cum judicatur; threatening
to him that hath not, that also which he hath (that is, that which
he seemeth to have) shall be taken from him: because to abuse that
which a man hath, or not to use it well, is as not to have it; and
also seeing it is true, that God's wisdom will not dwell in a body
subject to sin, albeit it abound in carnal wisdom too much; for
the mere carnal and philosophical understanding of God's
Scriptures is not the wisdom of God, which is hid from the wise,
and is revealed to little ones. And if to call this or that truth,
requireth a deep and profound knowledge, then either every man
hath a deep and profound knowledge, or else no man can call this
or that truth: and it behoveth every preacher to have so deep and
profound knowledge, that he may call this or that truth, which
this or that he taketh in hand to preach for the truth; and yet he
may be ignorant and uncertain in many things, both this and that,
as Apollos was: but which things, whether this or that, he will
not attempt to preach for the truth. And as for myself, I trust in
God, I have my senses well enough exercised to discern good and
evil in those things, which (being without deep and profound
knowledge in many things) I preach not; yea, there be many things
in Scripture in which I cannot certainly discern 'bonum et malum,'
I mean 'verum et falsum;' not with all the exercise that I have in
Scripture, nor yet with help of all interpreters that I have, to
content myself and others in all scrupulosity that may arise. But
in such I am wont to wade no further into the stream, than that I
may either go over, or else return back again; having ever
respect, not to the ostentation of my little wit, but to the
edification of them that hear me, as far forth as I can, neither
passing mine own, nor yet their capacity.

"And such manner of argumentations might well serve the devil
contra pusillanimes, to occasion them to wander and waver in the
faith, and to be uncertain in things in which they ought to be
certain: or else it may appear to make and serve against such
preachers which will define great subtleties and high matters in
the pulpit, which no man can be certain and sure of by God's word
to be truth, 'ne sensus quidem habens ad discernendum bonum et
malum exercitatissimos.' As whether, if Adam had not sinned, we
should have stockfish out of Iceland: how many larks for a penny
if every star in the elements were a flickering hobby: how many
years a man shall lie in purgatory for one sin, if he buy not
plenty of the oil that runneth over our lamps to slake the sin
withal; and so forget hell which cannot be slaked, to provide for
purgatory.

"Such argumentation, I say, might appear to make well against such
preachers; not against me, which simply and plainly utter true
faith and fruits of the same, which be the good works of God,
which he hath prepared for us to walk in; every man to do the
thing that pertaineth to his office and duty in his degree and
calling, as the word of God appointeth, which thing a man may do
with soberness, having 'sensus ad discernendum bonum et malum vel
mediocriter exercitatos.' For it is but foolish humility,
willingly to continue always an infant still in Christ, and in
infirmity: in reproof of which it was said, 'Facti estis opus
habentes lacte non solido cibo.' For St. Paul saith not, 'estote
humiles, ut non capiatis:' for though he would not that we should
think arrogantly of ourselves, and above that that it becometh us
to think of ourselves, but so to think of ourselves, 'ut simus
sobrii ac modesti,' yet he biddeth us so to think of ourselves, as
God hath distributed to every one the measure of faith. For he
that may not with meekness think in himself what God hath done for
him, and of himself as God hath done for him, how shall he, or
when shall he, give due thanks to God for his gifts? And if your
friends will not allow the same, I pray you inquire of them
whether they may, 'cum sobrietate et modestia,' be sure they
preach to you the truth, and whether we may, 'cum sobrietate et
modestia, follow St. Paul's bidding, where he saith unto us all,
Be not children in understanding, but in maliciousness be infants.
God give us all grace to keep the mean, and to think of ourselves
neither too high nor too low; but so that we nay restore unto him,
'qui peregre profectus est,' his gifts again cum usura,' that is
to say, with good use of the same, so that '�dificemus invicem'
with the same, ad gloriam Dei.' Amen.

"For my life, I trust in God that I neither have, neither (by
God's grace) shall I, neither in soberness, nor yet in
drunkenness, affirm any truth of myself, therewith intending to
divide that unity of the congregation of Christ, and the received
truth agreed upon by the holy fathers of the church consonant to
the Scripture of God, though it be showed you never so often, that
an opinion or manner of teaching which causeth dissension in a
Christian congregation, is not of God, by the doctrine of St. John
in his Epistle, where he saith, Every one that confesseth Christ
in the flesh, is of God. First, not every thing whereupon
followeth dissension, causeth dissension, as I would that they
that showed you that, would also show you, whether this opinion,
that a man may not marry his brother's wife, be of God or of men:
if it be of men, then, as Gamaliel said, 'dissolvetur;' if it be
of God, as I think it is, and perchance your friends also, 'who
can dissolve it, but shall seem to repugn against God?' And yet
there be many, not heathens, but in Christendom, that dissent from
the same, which could bear full evil to hear said unto them, 'Vos
ex patre diabolo estis.' So that such an opinion might seem to
some to make a dissension in a Christian congregation, saving that
they may say perchance with more liberty than others, that an
occasion is sometimes taken and not given, which with their favour
I might abuse for my defence, saving that non omnes omnibus licet
in hac temporum iniquitate.

The Galatians having for preachers and teachers the false
apostles, by whose teaching they were degenerate from the sweet
liberty of the gospel into the sour bond of ceremonies, thought
themselves peradventure a Christian congregation, when St. Paul
did write his Epistle unto them, and were in a quiet trade under 
the dominion of masterly curates, so that the false apostles might
have objected to St. Paul that his apostleship was not of God,
forasmuch as there was dissension in a Christian congregation by
occasion thereof, while some would renew their opinions by
occasion of the Epistle, some would 'opinari,' as they were wont
to do, and follow their great lords and masters, the false
apostles, which were not heathen and unchristianed, but
christianed, and high prelates of the professors of Christ. For
your friends, I know right well what Erasmus hath said in an
epistle set before the paraphrases of the First Epistle to the
Corinthians, which Erasmus hath caused no small dissension with
his pen in a Christian congregation, inasmuch as many have
dissented from him, not alonely in cloisters, (men more than
christened men,) of high perfection, but also at Paul's Cross, and
St. Mary Spital, besides many that with no small zeal have written
against him, but not without answer.

"And I would fain learn of your friends, whether that St. Jerome's
writings were of God, which caused dissension in a Christian
congregation, as it appeareth by his own words in the prologue
before the canonical epistles, which be these: 'Et tu virgo
Christi Eustochium, dum a me impensius Scriptur� veritatem
inquiris, meam quodammodo senectutem invidorum dentibus vel
morsibus corrodendam apponis, qui me falsarium corruptoremque
Scripturarum pronunciant: sed ego in tali opere nec illorum
invidentiam pertimesco, nec Scriptur� veritatem poscentibus
denegabo.' I pray you what were they, that called St. Jerome
'falsarium,' and corrupter of Scripture, and for envy would have
bitten him with their teeth? Unchristian or Christian? What had
the unchristian to do with Christian doctrine? They were
worshipful fathers of a Christian congregation, men of much more
hotter stomachs than right judgment, of a greater authority than
good charity: but St. Jerome would not cease to do good for the
evil-speaking of them that were naught, giving in that an ensample
to us of the same and if this dissension were in St. Jerome's
time, what may be in our time? de malo in pejus scilicet.

"And I pray you what mean your friends by a Christian
congregation? All those, trow ye, that have been christianed? But
many of those be in worse condition, and shall have greater
damnation, than many unchristianed. For it is not enough to a
Christian congregation that is of God, to have been christened:
but it is to be considered what we promise when we be christened,
to renounce Satan, his works, his pomps: which thing if we busy
not ourselves to do, let us not crack that we profess Christ's
name in a Christian congregation, in one baptism.

"And whereas they add, 'in one Lord,' I read in Matt. xvii., Not
every one that saith Lord, Lord, &c. And in Luke the Lord himself
complaineth and rebuketh such professors and confessors, saying to
them, Why call you me Lord, Lord, and do not that I bid you? Even
as though it were enough to a Christian man, or to a Christian
congregation, to say every day, 'Domine, dominus noster,' and to
salute Christ with a double 'domine.' But I would your friends
would take the pains to read over Chrysostom, super Matth�um, hom.
49. cap. 24, to learn to know a Christian congregation, if it will
please them to learn at him. And whereas they add, in one faith.
St. James saith boldly, Show me thy faith by thy works. And St.
Jerome, 'If we believe, we show the truth in working.' And the
Scripture saith, He that believeth God attendeth to his
commandments: and the devils do believe to their little comfort. I
pray God to save you and your friends from that believing
congregation, and from that faithful company!

"Therefore all this toucheth not them that be unchristened, but
them that be christened, and answer not unto their christendom.
For St. Jerome showeth how true preachers should order themselves,
when evil priests and false preachers, and the people by them
deceived, should be angry with them for preaching the truth,
exhorting them to suffer death for the same, of the evil priests
and false preachers, and the people deceived of them; which evil
priests and false preachers, with the people deceived, be
christened as well as others. And I fear me that St. Jerome might
appear to some Christian congregation, as they will be called, to
write seditiously, to divide the unity of a great honest number
confessing Christ, 'in uno baptismate, uno Domino, una fide,'
saying,' The people which before were brought asleep by their
masters, must go up to the mountains: not such mountains which
smoke when they are touched, but to the mountains of the Old and
New Testament, the prophets, apostles, and evangelists. And when
they are occupied with reading in these mountains, if they find no
instructors, (for the harvest is great, and the workmen be few,)
yet shall the diligent study of the people he approved in fleeing
to the mountains, and the slothfulness of the masters shall be
rebuked.'

"I do marvel why our Christian congregations be so greatly grieved
that lay-people would read Scripture, seeing that St. Jerome
alloweth and approveth the same, which compareth not here the
unchristened to the christened, but the lay-people christened to
their curates christened, under the which they have been rocked
and locked asleep in a subtle trade a great while full soundly,
though now of late they have been waked, but to their pain; at the
least-way to the pain of them that have wakened them with the word
of God. And it is properly said of St. Jerome to call them masters
and not servants: meaning that servants teach not their own
doctrine, but the doctrine of their Master Christ, to his glory.
Masters teach not Christ's doctrine, but their own, to their own
glory; which masterly curates cannot be quiet till they have
brought the people asleep again: but Christ the very true Master
saith, 'Vigilate, et orate, ne intretis in tentationem.' 'Non
cogitationes me� cogitationes vestr�, neque vi� me� vi� vestr�;
dicit Dominus:' and there have been, 'which have gone about
counsels, which they could not establish.' I pray God give our
people grace so to wake, ut studium illorum comprobetur, and our
masters so to sleep, ut non desidia illorum coarguatur. For who is
so blind that he seeth not how far our Christian congregation doth
gainsay St. Jerome, and speaketh after another fashion?

God amend that is amiss;
For we be something wide I wis.

"But now your friends have learned of St. John, that Every one
that confesseth Jesus Christ in flesh, is of God and I have
learned of St. Paul, that there have been, not among the heathen,
but among the Christians, which confess Christ with their mouth,
and deny him with their acts; so that St. Paul should appear to
expound St. John, saving that I will not affirm any thing as of
myself, but leave it to your friends to show you 'utrum qui factis
negant Christum et vita sint ex Deo necne per solam oris
confessionem:' for your friends know well enough by the same St.
John, 'qui ex Deo est, non peccat:' and there both have been and
be now too many, which with mouth only confess Christ to be come
in the flesh; but will not effectually hear the word of God, by
consenting to the same, notwithstanding that St. John saith, 'Qui
ex Deo est, verbum Dei audit; vos non auditis, quia ex Deo non
estis.' And many shall hear, I never knew you, which shall not
alonely be christened, but also shall 'prophetare,' and do
puissant things 'in nomine Christi:' and St. Paul said there
should come ravening wolves which will not spare the flock;
meaning it of them that should 'confiteri Christum in carne,' in
their lips, and yet usurp by succession the office, which Christ
calleth false prophets, and biddeth us beware of them, saying,
They shall come in sheep's clothing; and yet they may wear both
satin, silk, and velvet, called afterwards, naughty servants, not
feeding but smiting their fellow servants, eating and drinking
with the drunken, which shall have their portion with hypocrites.
They are called 'servi,' servants, I trow, quod ore confitentur
Christum in carne; nequam vero, quia factis negant eundem, non
dantes cibum in tempore, dominium exercentes in gregem: because
they confess Christ in the flesh: and naughty they are called,
because they deny him in their deeds, not giving meat in due
season, and exercising mastership over the flock. And yet your
friends reason as though there could none bark and bite at true
preachers, but they that be unchristianed, notwithstanding that
St. Augustine, upon the same Epistle of John, calleth such
confessors of Christ, qui ore confitentur, et factis negant,
'antichristos;' a strange name for a Christian congregation. And
though St. Augustine could defend his saying, yet his saying might
appear not to be of God, to some men's judgment, in that it
breaketh the chain of Christ's charity, so to cause men to hate
antichrists, according to the doctrine of St. Paul, Hate that is
evil: and so making division, not between christened and
unchristened, but between Christians and antichristians, when
neither pen nor tongue can divide the antichristians from their
blind folly. And I would you would cause your friends to read over
St. Augustine upon the Epistle of St. John; and tell you the
meaning thereof, if they think it expedient for you to know it. As
I remember, it is in his Tractate iii. But I am not sure nor
certain of that, because I have not seen it since I was at
Cambridge; and here I have not St. Augustine's works to look for
it: but well I wot, that there he teacheth us to know the
Christians from the antichristians, which both be christened, and
both confess 'Jesum esse Christum,' if they be asked the question:
and yet the one part denieth it in very deed. 'But let us not
stand upon our talk, but attend to our doings and manner of life,
to know whether we strive to perform the duties of our calling or
not: yea, rather, we perhaps persuade ourselves that it is not
necessary for us to perform them, referring them all to primitive
usage; but that it is enough for us to bear rule and authority,
and to bestow ourselves wholly upon secular matters, pleasures,
and pomp of this world.'

"And yet as long as they minister the word of God, or his
sacraments, or any thing that God hath ordained to the salvation
of mankind, wherewith God hath promised to be present, to work
with the ministration of the same to the end of the world, they be
to be heard, to be obeyed, to be honoured for God's ordinance
sake, which is effectual and fruitful, whatsoever the minister be,
though he be a devil, and neither church nor member of the same,
as Origen saith, and Chrysostom, so that it is not all one to
honour them, and trust in them, St. Jerome saith: 'But there is
required a judgment, to discern when they minister God's word and
ordinance of the same, and their own, lest peradventure we take
chalk for cheese, which will edge our teeth, and hinder
digestion.' For as it is commonly said, 'the blind eat many a
fly,' as they did which were persuaded of the high priests, to ask
Barabbas, and to crucify Jesus; and ye know that to follow the
blind guides, is to come into the pit with the same. 'And well you
know,' saith St. Augustine, how apertly they resist Christ, when
men begin to blame them for their misliving, and intolerable
secularity and negligence? They dare not for shame blaspheme
Christ himself, but they will blaspheme the ministers and
preachers of whom they he blamed.'

"Therefore, whereas ye will pray for agreement both in the truth,
and in uttering of the truth, when shall that be, as long as we
will not hear the truth, but disquiet with crafty conveyance the
preachers of the truth, because they reprove our evilness with the
truth? And, to say truth, better it were to have a deformity in
preaching, so that some would preach the truth of God, and that
which is to be preached, without mutilation and adulteration of
the word, (as Nicolas de Lyra saith in his time few did: what they
do now-a-days, I report me to them that can judge,) than to have
such a uniformity, that the silly people should be thereby
occasioned to continue still in their lamentable ignorance,
corrupt judgment, superstition, and idolatry; and esteem things,
as they do all, preposterously; doing that that they need not for
to do, leaving undone that they ought to do, for lack or want of
knowing what is to he done; and so show their love to God, not as
God biddeth, which saith, If ye love me, keep my commandments; and
again, He that knoweth my precepts, and doth them, he it is loveth
me; but as they bid, which seek their own things, not Christ's: as
though to tithe mint were more than judgment, faith, and mercy.

"And what is to love in state of curates, but what he taught, who
said, Peter, lovest thou me? Feed, feed, feed; which is now set
aside, as though to love were to do nothing else, but to wear
rings, mitres, and rochets, &c. And when they err in right loving,
how can the people but err in loving, and be all of the new
fashion, to his dishonour that suffered his passion, and taught
the true kind of loving, which is now turned into piping, playing,
and curious singing, which will not be reformed, I trow, 'nisi per
manum Dei validam.' And I have both St. Augustine and St. Thomas,
with divers others, that 'lex' is taken not alonely for
ceremonies, but also for morals, where it is said, 'Non estis sub
lege,' though your friends reprove the same. But they can make no
division in a Christian congregation. And whereas both you and
they would have a soberness in our preaching, I pray God send it
unto us, whatsoever ye mean by it. For I see well, whosoever will
be happy, and busy with 'v� vobis,' he shall shortly after come
'coram nobis.'

"And whereas your friends think that I made a lie, when I said
that I have thought in times past that the pope had been lord of
the world, though your friends be much better learned than I, yet
am I sure that they know not what either I think, or have thought,
better than I; juxta illud, nemo novit qu� sunt hominis, &c.; as
though better men than I have not thought so, as Boniface (as I
remember) Octavus, and the great learned man John of the Burnt
Tower, presbyter cardinalis, in his book, where he proveth the
pope to be above the council general, and specially where he saith
that the pope is 'king of kings, and lord of lords;' and that he
is 'the true lord of the whole world by good right, albeit in fact
he be not so;' and that Constantine did but restore his own unto
him, when he gave unto him Rome, so that, (as St. John saith
Christ did,) He came unto his own, and his own received him not:
and yet I hear not that any of our Christian congregations have
reclaimed against him, until now of late dissension began. Who be
your friends I cannot tell; but I would you would desire them to
be my good masters, and if they will do me no good, at the least-
way do me no harm; and though they can do you no more good than I,
yet I am sure I would be as loth to hurt you as they, either with
mine opinions, manner of preaching, or writing.

"And as for the pope's high dominion over all, there is one
Raphael Marulphus in London, an Italian, and in times past a
merchant of dispensations, which I suppose would die in the
quarrel, as God's true knight, and true martyr.

"As touching purgatory, and worshipping of saints, I showed to you
my mind before my ordinary; and yet I marvelled something, that
after private communication had with him, ye would (as it were)
adjure me to open my mind before him, not giving me warning
before, saving I cannot interpret evil, your doings towards me;
and yet neither mine ordinary, nor you, disallowed the thing that
I said. And I looked not to escape better than Dr. Crome, but when
I have opened my mind never so much, yet I shall be reported to
deny my preaching, of them that have belied my preaching, as he
was: I shall have need of great patience to bear the false reports
of the malignant church.

"Sir, I have had more business in my little cure, since I spake
with you, what with sick folks, and what with matrimonies, than I
have had since I came to it, or than I would have thought a man
should have in a great cure. I wonder how men can go quietly to
bed, which have great cures and many, and yet peradventure are in
none of them all. But I pray you tell none of your friends that I
said so foolishly, lest I make a dissension in a Christian
congregation, and divide a sweet and a restful union, or 'tot
quot,' with 'h�c requies mea in seculum seculi.' Sir, I had made
an end of this scribbling, and was beginning to write it again
more truly and more distinctly, and to correct it, but there came
a man of my Lord of Farley, with a citation to appear before my
Lord of London in haste, to be punished for such excesses as I
committed at my last being there, so that I could not perform my
purpose: I doubt whether ye can read it as it is. If ye can, well
be it: if not, I pray you send it me again, and that you so do,
whether you can read it or not. Jesu mercy, what a world is this,
that I shall be put to so great labour and pains, besides great
costs, above my power, for preaching of a poor simple sermon! But
I trow our Saviour Christ said true, I must needs suffer, and so
enter: so perilous a thing it is to live virtuously with Christ,
yea, in a Christian congregation. God make us all Christians,
after the right fashion, Amen!"

A Letter of Master Latimer to King Henry the Eighth, for restoring
again the free liberty of reading the Holy Scriptures.

"To the most mighty prince, king of England, Henry the Eighth,
grace, mercy, and peace from God the Father, by our Lord Jesus
Christ:-- The holy doctor, St. Augustine, in an epistle which he
wrote to Casalandus, saith, that he which for fear of any power
hideth the truth, provoketh the wrath of God to come upon him: for
he feareth men more than God. And according to the same, the holy
man St. John Chrysostom saith, that he is not only a traitor to
the truth, which openly for truth teacheth a lie; but he also
which doth not freely pronounce and show the truth that he
knoweth. These sentences, most redoubted king, when I read now of
late, and marked them earnestly in the inward parts of mine heart,
they made me sore afraid, troubled, and vexed me grievously in my
conscience; and at the last drave me to this strait, that either I
must show forth such things as I have read and learned in
Scripture, or else be of that sort that provoke the wrath of God
upon them, and be traitors unto the truth: the which thing rather
than it should happen, I had rather suffer extreme punishment.

"For what other thing is it to be a traitor unto the truth, than
to be a traitor and a Judas unto Christ, which is the very truth,
and cause of all truth? the which saith, that whosoever denieth
him here before men, he will deny him before his Father in heaven.
The which denying ought more to be feared and dreaded, than the
loss of all temporal goods, honour, promotion, fame, prison,
slander, hurts, banishments, and of all manner of torments and
cruelties, yea, and death itself, be it never so shameful and
painful. But alas, how little do men regard those sharp sayings of
these two holy men, and how little do they fear the terrible
judgment of Almighty God! and specially they which boast
themselves to be guides and captains unto others, and challenging
unto themselves the knowledge of Holy Scripture, yet will neither
show the truth themselves, (as they be bound,) neither suffer them
that would. So that unto them may be said, that which our Saviour
Christ said to the Pharisees, Woe be unto you, scribes and
Pharisees, which shut up the kingdom of heaven before men, and
neither will you enter in yourselves, neither suffer them that
would, to enter in! And they will, as much as in them lieth,
debar, not only the word of God, which David calleth, a light to
direct and show every man how to order his affections and lusts,
according to the commandments of God, but also by their subtle
wiliness they instruct, move, and provoke in a manner, all kings
in Christendom, to aid, succour, and help them in this their
mischief. And especially in this your realm, they have so blinded
your liege people and subjects with their laws, customs,
ceremonies, and Banbury glosses, and punished them with cursings,
excommunications, and other corruptions (corrections I would say).
And now, at the last, when they see that they cannot prevail
against the open truth, (which the more it is persecuted, the more
it increaseth by their tyranny,) they have made it treason to your
noble Grace to have the Scripture in English.

"Here I beseech your Grace to pardon me a while, and patiently to
hear me a word or two; yea, though it be so that, as concerning
your high majesty and regal power whereunto Almighty God hath
called your Grace, there is as great difference between you and
me, as between God and man: for you be here to me and to all your
subjects, in God's stead, to defend, aid, and succour us in our
right; and so I should tremble and quake to speak to your Grace.
But again, as concerning that you be a mortal man, in danger of
sin, having in you the corrupt nature of Adam, in the which all we
he both conceived and born; so have you no less need of the merits
of Christ's passion for your salvation, than I and other of your
subjects have, which be all members of the mystical body of
Christ. And though you be a higher member, yet you must not
disdain the lesser. For, as St. Paul saith, Those members that be
taken to be most vile, and had in least reputation, be as
necessary as the other, for the preservation and keeping of the
body. This, most gracious king, when I considered, and also your
lowly, favourable, and gentle nature, I was bold to write this
rude, homely, and simple letter unto your Grace, trusting that you
will accept my true and faithful mind even as it is.

"First, and before all things, I will exhort your Grace to mark
the life and process of our Saviour Christ, and his apostles, in
preaching and setting-forth of the gospel; and to note also the
words of our Master Christ, which he said to his disciples when he
sent them forth to preach his gospel; and to these have ever in
your mind the golden rule of our Master Christ, The tree is known
by the fruit: for by the diligent marking of these, your Grace
shall clearly know and perceive who be the true followers of
Christ, and teachers of his gospel, and who be not. And concerning
the first, all Scripture showeth plainly, that our Saviour Jesus
Christ's life was very poor.

"Begin at his birth, and I beseech you, who ever heard of a
poorer, and so poor as he was? It were too long to write how poor
Joseph and the blessed Virgin Mary took their journey from
Nazareth toward Bethlehem, in the cold and frosty winter, having
nobody to wait upon them, but he both master and man, and she both
mistress and maid. How vilely, thinks your Grace, were they
entreated in the inns and lodgings by the way! and in how vile and
abject place was this poor maid, the mother of our Saviour Jesus
Christ, brought to bed, without company, light, or any other thing
necessary for a woman in that plight! Was not here a poor
beginning, as concerning this world? Yes truly. And according to
this beginning was the process and end of his life in this world,
and yet he might by his godly power have had all the goods and
treasures of this world at his pleasure, when and where he would.

"But this he did to show us, that his followers and vicars should
not regard and set by the riches and treasures of this world, but
after the saying of David we ought to take them, which saith thus:
If riches, promotions, and dignity happen to a man, let him not
set his affiance, pleasure, trust, and heart upon them. So that it
is not against the poverty in spirit, which Christ preacheth in
the Gospel of St. Matthew, chapter v., to be rich, to be in
dignity and in honour, so that their hearts be not fixed and set
upon them so much, that they neither care for God nor good men.
But they be enemies to this poverty in spirit, have they never so
little, that have greedy and desirous minds to the goods of this
world, only because they would live after their own pleasures and
lusts. And they also be privy enemies, (and so much the worse,)
which have professed, as they say, wilful poverty, and will not be
called worldly men; and they have lords' lands, and kings' riches.
Yea, rather than they would lose one jot of that which they have,
they will set debate between king and king, realm and realm,yea,
between the king and his subjects, and cause rebellion against the
temporal power, to the which our Saviour Christ himself obeyed,
and paid tribute, as the gospel declareth; unto whom the holy
apostle St. Paul teacheth every Christian man to obey: yea, and
beside all this, they will curse and ban, as much as in them
lieth, even into the deep pit of hell, all that gainsay their
appetite, whereby they think their goods, promotions, or dignities
should decay.

"Your Grace may see what means and craft the spiritually (as they
will be called) imagine, to break and withstand the acts which
were made in your Grace's last parliament against their
superfluities. Wherefore they that thus do, your Grace may know
them not to be true followers of Christ. And although I named the
spiritualty to be corrupt with this unthrifty ambition; yet I mean
not all to be faulty therein, for there be some good of them:
neither will I that your Grace should take away the goods due to
the church, but take away such evil persons from the goods, and
set better in their stead.

"I name nor appoint any person or persons, but remit your Grace to
the rule of our Saviour Christ, as in Matthew vii., By their
fruits you shall know them. As touching the words that our Saviour
Christ spake to his disciples when he sent them to preach his
gospel, they be read in Matthew xv., where he showeth, that here
they shall be hated and despised of all men worldly, and brought
before kings and rulers, and that all evil should be said by them,
for their preaching sake. But he exhorteth them to take patiently
such persecution by his own example, saying, It becometh not the
servant to be above the Master. And seeing they called me
Beelzebub, what marvel is it, if they call you devilish persons
and heretics. Read the fourteenth chapter of St. Matthew's Gospel,
and there your Grace shall see that he promised to the true
preachers no worldly promotions or dignity; but persecution and
all kinds of punishment, and that they should be betrayed even by
their own brethren and children. In John also he saith, In the
world ye shall have oppression, and the world shall hate you: but
in me you shall have peace. And in the tenth chapter of St.
Matthew's Gospel saith our Saviour Christ also, Lo, I send you
forth as sheep among wolves. So that the true preachers go like
sheep harmless, and be persecuted, and yet they revenge not their
wrong, but remit all to God; so far is it off that they will
persecute any others but with the word of God only, which is their
weapon. And so this is the most evident token that our Saviour
Jesus Christ would that his gospel and the preachers of it should
be known by, that it should be despised among those worldly-wise
men, and that they should repute it but foolishness, and
deceivable doctrine; and the true preachers should be persecuted
and hated, and driven from town to town, yea, and at the last lose
both goods and life.

"And yet they that did this persecution, should think that they
did well, and a great pleasure to God. And the apostles,
remembering this lesson of our Saviour Christ, were content to
suffer such persecutions, as you may read in the Acts of the
Apostles and the Epistles. But we never read that they ever
persecuted any man. The holy apostle St. Paul saith, that every
man that will live godly in Christ Jesus, should suffer
persecution. And also he saith further in the Epistle written to
the Philippians, in the first chapter, that it is not only given
to you to believe in the Lord, but also to suffer persecution for
his sake.

"Wherefore take this for a sure conclusion, that there, where the
word of God is truly preached, there is persecution, as well of
the hearers, as of the teachers; and where is quietness and rest
in worldly pleasure, there is not the truth. For the world loveth
all that are of the world, and hateth all things that are contrary
to it. And, to be short, St. Paul calleth the gospel, the word of
the cross, the word of punishment. And the Holy Scripture doth
promise nothing to the favourers and followers of it in this
world, but trouble, vexation, and persecution, which these worldly
men cannot suffer, nor away withal.

"Therefore pleaseth it your good Grace to return to this golden
rule of our Master and Saviour Jesus Christ, which is this, By
their fruits you shall know them. For where you see persecution,
there is the gospel, and there is the truth; and they that do
persecute, be void and without all truth, not caring for the clear
light, which (as our Saviour Jesus Christ saith in the third
chapter of St. John's Gospel) is come into the world, and which
shall utter and show forth every man's works. And they whose works
be naught, dare not come to this light, but go about to stop it
and hinder it, letting as much as they may, that the Holy
Scripture should not be read in our mother tongue, saying that it
would cause heresy and insurrection: and so they persuade, at the
least-way they would fain persuade, your Grace to keep it back.
But here mark their shameless boldness, which be not ashamed,
contrary to Christ's doctrine, to gather figs of thorns, and
grapes of bushes, and to call light darkness, and darkness light,
sweet sour, and sour sweet, good evil, and evil good, and to say,
that that which teacheth all obedience, should cause dissension
and strife. But such is their belly wisdom, wherewith they judge
and measure every thing, to hold and keep still this wicked
mammon, the goods of this world, which is their god, and hath so
blinded the eyes of their hearts, that they cannot see the clear
light of the sacred Scripture, though they babble never so much of
it.

"But as concerning this matter, other men have showed your Grace
their minds, how necessary it is to have the Scripture in English.
The which thing also your Grace hath promised by your last
proclamation: the which promise I pray God that your gracious
Highness may shortly perform, even today, before to-morrow. Nor
let the wickedness of these worldly men detain you from your godly
purpose and promise. Remember the subtle worldly-wise counsellors
of Hanun the son of Nahash, king of the Ammonites, which when
David had sent his servants to comfort the young king for the
death of his father, by crafty imaginations counselled Hanun, not
only to receive them gently, but to entreat them most shamefully
and cruelly, saying that they came not to comfort him, but to espy
and search his land; so that afterward they, bringing David word
how every thing stood, David might come and conquer it. And they
caused the young king to shear their heads, and to cut their coats
by the points, and sent them away like fools; whom he ought rather
to have made much of, and to have entreated them gently, and have
given them great thanks and rewards. O wretched counsellors! But
see what followed of this carnal and worldly wisdom. Truly nothing
but destruction of all the whole realm, and also of all them that
took their parts.

"Therefore good king, seeing that the right David, that is to say,
our Saviour Christ, hath sent his servants, that is to say, his
true preachers, and his own word also, to comfort our weak and
sick souls, let not these worldly men make your Grace believe that
they will cause insurrections and heresies, and such mischiefs as
they imagine of their own mad brains, lest that he be avenged upon
you and your realm, as was David upon the Ammonites, and as he
hath ever been avenged upon them which have obstinately withstood
and gainsaid his word. But peradventure they will lay this against
me, and say that experience doth show, how that such men as call
themselves followers of the gospel regard not your Grace's
commandment, neither set by your proclamation; and that was well
proved by those persons which of late were punished in London for
keeping such books as your Grace had prohibited by proclamation:
and so, like as they regarded not this, so they will not regard
nor esteem other your Grace's laws, statutes, or ordinances. But
this is but a crafty persuasion: for your Grace knoweth that there
is no man living, specially that loveth worldly promotion, that is
so foolish, to set forth, promote, or enhance his enemy, whereby
he should be let of his worldly pleasures and fleshly desires: but
rather he will seek all the ways possible that he can, utterly to
confound, destroy, and put them out of the way. And so as
concerning your last proclamation, prohibiting such books, the
very true cause of it, and chief counsellors, (as men say, and of
likelihood it should be,) were they, whose evil living and cloaked
hypocrisy these books uttered and disclosed. And howbeit that
there were three or four, that would have had the Scripture to go
forth in English, yet it happened there, as it is evermore seen,
that the most part overcometh the better. And so it might be that
these men did not take this proclamation as yours, but as theirs
set forth in your name, as they have done many times more, which
hath put this your realm in great hinderance and trouble, and
brought it in great penury, and more would have done, if God hath
not mercifully provided to bring your Grace to knowledge of the
falsehood and privy treason, which their head and captain was
about: and be you sure not without adherents, if the matter be
duly searched. For what marvel is it, that they, being so nigh of
your counsel, and so familiar with your lords, should provoke both
your Grace and them to prohibit these books, who before by their
own authority have forbidden the New Testament, under pain of
everlasting damnation: for such is their manner, to send a
thousand men to hell, ere they send one to God; and yet the New
Testament (and so I think by the other) was meekly offered to
every man that would and could, to amend it, if there were any
fault.

"Moreover, I will ask them the causes of all insurrections, which
have been in this realm heretofore; and whence is it, that there
be so many extortioners, bribers, murderers, and thieves, which
daily do not break only your Grace's laws, ordinances, and
statutes, but also the laws and commandments of Almighty God? I
think they will not say these books, but rather their pardons,
which causeth many a man to sin, in trust of them. For as for
those malefactors which I now rehearsed, you shall not find one
amongst a hundred, but that he will cry out both of these books,
and also of them that have them, yea, and will be glad to spend
the good which he hath wrongfully gotten, upon faggots, to burn
both the books and them that have them.

"And as touching these men that were lately punished for these
books, there is no man, I hear say, that can lay any word or deed
against them that should sound to the breaking of any of your
Grace's laws, this only except, if it be yours, and not rather
theirs. And be it so that there be some that have these books that
be evil, unruly and self-willed persons, not regarding God's laws,
nor man's, yet these books be not the cause thereof, no more than
was the bodily presence of Christ, and his words, the cause that
Judas fell; but their own froward mind and carnal wit, which
should be amended by the virtuous example of living of their
curates, and by the true exposition of the Scripture. If the lay
people had such curates, that would thus do their office, neither
these books, nor the devil himself, could hurt them, nor make them
to go out of frame: so that the lack of good curates is the
destruction and cause of all mischief. Neither do I write these
things because that I will either excuse these men lately
punished, or to affirm all to be true written in these books,
which I have not all read; but to show that there cannot such
inconvenience follow of them, and specially of the Scripture, as
they would make men believe should follow.

"And though it be so that your Grace may by other books, and
namely by the Scripture itself, know and perceive the hypocrite-
wolves clad in sheep's clothing, yet I think myself bound in
conscience to utter unto your Grace such things as God put in my
mind to write. And this I do (God so judge me!) not for hate of
any person or persons living, nor for that I think the word of God
should go forth without persecution, if your Grace had commanded
that every man within your realm should have it in his mother's
tongue. For the gospel must needs have persecution unto the time
that it be preached throughout all the world, which is the last
sign that Christ showed to his disciples should come before the
day of judgment: so that if your Grace had once commanded that the
Scripture should be put forth, the devil would set forth some wile
or other to persecute the truth. But my purpose is, for the love
that I have to God principally, and the glory of his name, which
is only known by his word, and for the true allegiance that I owe
unto your Grace, and not to hide in the ground of my heart the
talent given me of God, but to chaffer it forth to others, that it
may increase to the pleasure of God, to exhort your Grace to avoid
and beware of these mischievous flatterers, and their abominable
ways and counsels.

"And take heed whose counsels your Grace doth take in this matter:
for there be some that, for fear of losing of their worldly
worship and honour, will not leave of their opinion, which rashly,
and that to please men withal by whom they had great promotion,
they took upon them to defend by writing, so that now they think
that all their felicity, wh eh they put in this life, should be
marred, and their wisdom not so greatly regarded, if that which
they have so slanderously oppressed, should now be put forth and
allowed. But, alas! let these men remember St. Paul, how fervent
he was against the truth (and that of a good zeal) before he was
called: he thought no shame to suffer punishment and great
persecutions for that which, before, he despised and called
heresy. And I am sure that their living is not more perfect than
St. Paul's was, as concerning the outward works of the law, before
he was converted.

"Also the king and prophet David was not ashamed to forsake his
good intent in building of the temple, after that the prophet
Nathan had showed him that it was not the pleasure of God that he
should build any house for him; and, notwithstanding that Nathan
had before allowed and praised the purpose of David, yet he was
not ashamed to revoke and eat his words again, when he knew that
they were not according to God's will and pleasure.

"Wherefore they be sore drowned in worldly wisdom, that think it
against their worship to acknowledge their ignorance; whom I pray
to God that your Grace may espy, and take heed of their worldly
wisdom, which is foolishness before God; that you may do that God
commandeth, and not that seemeth good in your own sight without
the word of God, that your Grace may be found acceptable in his
sight, and one of the members of his church; and, according to the
office that he hath called your Grace unto, you may be found a
faithful minister of his gifts, and not a defender of his faith;
for he will not have it defended by man or man's power, but by his
word only, by the which he hath evermore defended it, and that by
a way far above man's power or reason, as all the stories of the
Bible make mention.

"Wherefore, gracious king, remember yourself, have pity upon your
soul; and think that the day is even at hand, when you shall give
account of your office, and of the blood that hath been shed with
your sword. In the which day that your Grace may stand stedfastly,
and not be ashamed, but be clear and ready in your reckoning, and
to have (as they say) your 'quietus est' sealed with the blood of
our Saviour Christ, which only serveth at that day, is my daily
prayer to him that suffered death for our sins, which also prayeth
to his Father for grace for us continually. To whom be all honour
and praise for ever, Amen. The Spirit of God preserve your Grace.-
- Anno Domini 1530.


 IN this letter of Master Latimer to the king above prefixed, many
things we have to consider: first, his good conscience to God, his
goodwill to the king, the duty of a right pastor unto truth, his
tender care to the commonwealth, and specially to the church of
Christ. Further, we have to consider the abuse of princes' courts,
how kings many times be abused with flatterers and wicked
counsellors about them; and specially we may note the subtle
practices of prelates, in abusing the name and authority of kings,
to set forth their own malignant proceedings. We may see moreover,
and rather marvel at in the said letter, the great boldness and
divine stoutness in this man, who, as yet being no bishop, so
freely and plainly, without all fear of death, adventuring his own
life to discharge his conscience, durst so boldly, to so mighty a
prince, in such a dangerous case, against the king's law and
proclamation set out in such a terrible time, take upon him to
write, and to admonish that, which no counsellor durst once speak
unto him, in defence of Christ's gospel. Whose example if the
bishops and prelates of this realm, for their parts, likewise in
like cases of necessity would follow, (as indeed they should,) so 
many things peradventure would not be so out of frame as they be,
and also for lack that the officers of God's word do not their
duty.

Finally, this moreover in the said letter is to be noted, how
blessedly Almighty God wrought with his faithful servant's bold
adventure, and wholesome counsel, though it did not prevail
through the iniquity of the time: yet, notwithstanding, God so
wrought with his servant in doing his duty, that no danger nor yet
displeasure rose to him thereby, but rather thanks and good-will
of the prince, for, not long after the same, he was advanced by
the king to the bishopric of Worcester, as is above declared.

Seeing Master Latimer was so bold and plain with the king, (as is
afore specified,) no great marvel if he did use the like freedom
and plainness toward other meaner persons in admonishing them of
their misorder, especially if any such occasion were given, where
truth and equity required his defence against injury and
oppression: for example whereof we have another letter of his
written to a certain justice of the peace in Warwickshire, who, as
he is long since departed, so he shall be here unnamed. The
letter, although it may seem somewhat long and tedious, yet I
thought here not to overpass the same for divers and sundry
respects: first that the virtue and faithful conscience of this
good pastor may appear more at large; also for that all other
bishops and pastors by this example may learn with like zeal and
stomach to discharge their duty and conscience in reforming things
amiss, and in powdering with the salt of God's word the sores of
the people. Which thing if every bishop for his part within his
diocese had done in King Edward's days, in redressing such
corruption of that time with like diligence as this man did,
verily I suppose that the persecution of Queen Mary had not so
plagued the realm as it did: but where never a man almost liveth
in due order, and yet never a bishop will stir to seek redress,
what can become of the realm? Item, another respect is, because of
the justices and all other placed in room and office, which may
take heed thereby, not to abuse their authority to tread down
truth, and bear down poor men with open wrong, through extortion
or partiality. And finally, that all injurious oppressors
whatsoever, by the said letter may take some fruit of wholesome
admonition. What the argument and occasion was of this letter, I
showed before. The tenor and purport thereof, as it was written to
the gentleman, is this as followeth.

"Right worshipful, salutem in Domino. And now, sir, I understand,
that you be in great admirations at me, and take very grievously
my manner of writing to you, adding thereunto that 'you will not
bear it at my hand, no, not if I were the best bishop in England,'
&c.

"Ah sir! I see well I may say as the common saying is, 'Well, I
have fished and caught a frog:' brought little to pass with much
ado. 'You will not bear it with me,' you say. Why, sir? what will
ye do with me? You will not fight with me, I trow. It might seem
unseemly for a justice of peace to be a breaker of peace: I am
glad the doting time of my foolish youth is gone and past. What
will you then do with me, in that you say you will not bear it at
my hand? What hath my hand offended you? Perchance you will
convent me before some judge, and call me into some court. God
turn it to good. I refuse no judgment. Let us accuse one another,
that one of us may amend another, in the name of the Lord. Let
justice proceed in judgment: and then and there, do best, have
best, for club halfpenny. Or peradventure ye will set pen to
paper, and all to rattle me in a letter, wherein, confuting me,
you will defend, yourself and your brother against me. Now that
would I see, quoth long Robin, ut dicitur vulgariter. I cannot
choose but must allow such diligence: for so should both your
integrities and innocencies best appear, if you be able to defend
both your own proceedings, and your brother's doings, in this
matter to be upright. And then will I gladly give place,
confessing my fault humbly, as one conquered with just reasons.
But I think it will not be.

"But now first of all let me know what it is that ye will not bear
at my hand? What have I done with my hand? What hath my hand
trespassed you? Forsooth, that can I tell; no man better: for I
have charitably monished you in a secret letter, of your slipper-
dealing, and such-like misbehaviour. What a sore matter is this!
And will ye not bear so much with me? Will ye not take such a show
of my good-will towards you, and toward the saving of your soul at
my hand? O Lord God, who would have thought that Master N. had
been so impudent, that he would not bear a godly monition for the
wealth of his soul? I have in use to commit such trespass many
times in a year with your betters by two or three degrees, both
lords and ladies, and the best of the realm, and yet hitherto I
have not heard that any of them have said in their displeasure,
that they will not bear it at my hand. Are you yet to be taught
what is the office, liberty, and privilege of a preacher? What is
it else, but even to rebuke the world of sin, without respect of
persons. Which thing undoubtedly is the peculiar office of the
Holy Ghost in the church of God, so that it be practised by lawful
preachers. You could but ill bear (belike) to hear your fault
openly reproved in the pulpit, which cannot bear the same in a
secret sealed-up letter, written both friendly, charitably, and
truly: unless perhaps to rebuke sin sharply, be now to lack all
charity, friendship, and truth. But, Master N., if you will give
me leave to be plain with you, I fear me you be so plunged in
worldly purchasings, and so drowned in the manifold dregs of this
deceivable world, that I ween you have forgotten your catechism.
Read therefore again the opening of the first commandment, and
then tell me whether you of me, or I of you, have just cause to
complain, &c.

"Item, sir, you said further, 'that I am wonderfully abused by my
neighbour,' &c. How so, good Master N.? Wherein? or how will you
prove it to be true, and when? So you said, that he had abused
you, and given you wrong information; but the contrary is found
true by good testimony of Master Chamber, which heard as well as
you what my neighbour said, and hath testified the same, both to
you, and against you, full like himself. Master N., to forge and
feign, (which argueth an ill cause,) that is one thing; but to
prove what a man doth say, that is another thing: as though you
were privileged to out-face poor men, and bear them in hand what
you list, as may seem to make some maintenance for your naughty
cause. Trust me, Master N., I was but a very little acquainted
with my neighbour when this matter began; but now I have found him
so conformable to honesty, upright in his dealings, and so true in
his talk, that I esteem him better than I do some others whom I
have perceived and found otherways. For I will flatter no man, nor
yet claw his back in his folly, but esteem all men as I find them,
allowing what is good, and disallowing what is bad: among all men,
either friends or enemies, according to Paul's precept, not
esteemed of the children of this world, Hate you, saith he, that
which is evil, and cleave to that which is good. And let us not
any time, for the favour of men, call good evil, and evil good, as
the children of this world are commonly wont to do, as it is every
where to be seen. And now what manner of man do you make me,
Master N., when you note me to be so much abused by so ignorant a
man, so simple, so plain, and so far without all wrinkles? Have I
lived so long in this tottering world, and have I been so many
ways turmoiled and tossed up and down, and so much as it were
seasoned with the powder of so many experiences to and fro, to be
now so far bewitched and alienated from my wits, as though I could
not discern cheese from chalk, truth from falsehood; but that
every silly soul, and base-witted man, might easily abuse me to
what enterprise he listed at his pleasure? Well, I say not nay,
but I may be abused. But why do you not tell me how your brother
abused me, promising before me and many more, that he would stand
to your awardship, and now doth deny it? Why do you not tell me,
how those two false, faithless wretches abuse me, promising also
to abide your award, and do it not? Yea, why do you not tell me,
how you yourself have abused me, promising me to redress the
injury and wrong that your brother hath done to my neighbour, and
have not fulfilled your promise? These notable abuses be nothing
with you, but only you must needs burden me with my neighbour's
abusing me, which is none at all, as far forth as ever I could
perceive, so God help me at my need! For if he had abused me as
you and others have done, I should be soon at a point with him,
for any thing further doing for him, &c.

"Item, sir, you said further, that I shall never be able to prove
that either your brother, or the two tenants, agreed to stand to
your award, &c. No, sir, Master N., you say belike as you would
have it to be, or as your brother with his adherents have
persuaded you to think it to be, so inducing you to do their
request to your own shame and rebuke, if you persevere in the
same, beside the peril of your soul, for consenting, at least-way
to the maintenance by falsehood of your brother's iniquity. For in
that you would your awardship should take none effect, you show
yourself nothing inclinable to the redress of your brother's
unright dealing with an honest poor man, which hath been ready at
your request to do you pleasure with his things, or else he had
never come into this wrangle for his own goods with your brother.

"Ah, Master N.! what manner of man do you show yourself to be? or
what manner of conscience do you show yourself to have? For first,
as touching your brother, you know right well that Sir Thomas
Coking, with a letter of his own handwriting, hath witnessed unto
your brother's agreement; which letter he sent to me unsealed, and
I showed the same to my neighbour, and others more ere I sealed
it, and perchance have a copy of the same yet to show. With what
conscience then can you say that I shall never be able to prove
it? Shall not three men upon their oaths make a sufficient proof,
trow you? the Lord himself saying, In the mouth of two or three,
&c. Yea, you think it true, I dare say, in your conscience, if you
have any conscience, though I were in my grave, and so unable to
prove any thing. And as for the two tenants, they be as they be,
and I trust to see them handled according as they be; for there be
three men yet alive that dare swear upon a book, that they both
did agree. But what should we look for at such men's hands, when
you yourself play the part you do? But God is yet alive, which
seeth all, and judgeth justly.

"Item, sir, you said yet further, that the justices of peace in
the country think you very unnatural, in taking part with me
before your brother, &c. Ah, Master N., what a sentence is this to
come out of your mouth! For partaking is one thing, and
ministering of justice is another thing; and a worthy minister of
justice will be no partaker, but one indifferent between party and
party. And did I require you to take my part, I pray you? No, I
required you to minister justice between your brother and my
neighbour, without any partaking with either other. But what
manner of justices be they, I pray you, which would so fain have
you to take part naturally with your brother, when you ought and
should reform and amend your brother? as you yourself know, no man
better. What! justices? No, jugglers you might more worthily call
such as they be, than justices. Be those justices which call you
unnatural, for that you will not take your brother's part against
all right and conscience, whom you have picked out and appointed
to have the final bearing and determining of my neighbour's cause,
after your substantial and final award-making? Verily I think no
less. Forsooth he is much beholden to you, and I also for his
sake. Is that the wholesome counsel that you have to give your
poor neighbours in their need? Indeed you show yourself a worthy
juggler, oh! I would have said a justiciar, among other of your
juggling and partaking justices. O good God! what is in the world?
Marry, sir, my neighbour had spun a fair thread, if your partaking
justices, through your good counsel, had had his matter in
ordering and finishing. I pray God save me and all my friends,
with all God's flock, from the whole fellowship of your so natural
and partaking justices. Amen.

"Lord God! who would have thought that there had been so many
partaking justices, that is to say, unjust justices, in
Warwickshire, if Master N. himself, one of the same order, (but
altogether out of order,) and therefore knoweth it best, had not
told us the tale? But these call you, you say, very unnatural, &c.
And why not rather, I pray you, too much natural. For we read of a
double nature, sound, and corrupt. That was full of justice: this,
unless it be restored, abideth always unjust, bringing forth the
fruits of wickedness one after another: so that he that will not
help his brother, having a just cause, in his need, may be justly
called unnatural, as not doing according to the instinct of
nature, either as it was at the beginning, or as it was restored.
But he that will take his brother's part against right, as to
ratify his brother's wrong deceiving, he is too much natural; as
one following the disposition and inclination of corrupt nature
against the will of God; and so to be natural may seem to be
cater-cousin, or cousin-germain with, to be diabolical.

"I fear me we have too many justices that be too much natural, to
their own perishment both body and soul. For worthy justices
having ever the fear and dread of God before their eyes, (of which
sort we have a fewer amongst us, than I would,) will have no
respect at all in their judgments and proceedings to vicinity of
blood; but altogether ad dignitatem et �quitatem caus�, ut quod
justum est semper judicent intuitu Dei, non quod injustum est
intuitu hominum; of which number I pray God make you one. Amen. He
is just, saith St. John, that doth justice. But he that sinneth
(as they all do, which do unjustly for favour and pleasure of men)
is of the devil, saith he; of which sort all our partaking and
natural justices be with all their partiality and naturality.
Quare dignum et justum est, that as many as be such justices, be
justly deprived of their offices, and further also be punished,
according to the quantity or quality of their crime; so that by
that means they may be cut off, as men born and bred to the hurt
and detriment of the commonwealth, which trouble us, when they
ought to help us. Amen.

Quare seponite justitiam, et sequimini naturam, as your naturals
and diabolicals would have you to do, that is, even as just as
Germain's lips, which came not together by nine miles, ut vulgo
dicunt, &c.

"Item, sir, finally and last of all you added these words
following: 'Well,' quoth you, 'let Master Latimer take heed how he
meddleth with my brother, for he is like to find as crabbed and as
froward a piece of him, as ever he found in his life,' &c. Ah,
sir! and is your brother such a one as you speak of indeed?
Merciful God! what a commendation is this for one brother to give
another! Is this your glorying, my friend? And were it not
possible, trow you, to make him better? It is written, 'Vexation
giveth understandeth.' And again, 'It is good, O Lord, that thou
hast humbled me.' At least-way, I may pray to God for him as David
did for such like, after this sort: Bind fast asses with bridle
and snaffle, that they approach not near unto thee. In the mean
season, I would I had never known either of you both; for so
should I have been without this inward sorrow of my heart, to see
such untowardliness of you both to godliness, for I cannot be but
heavy-hearted, to see such men so wickedly minded.

Well, let us ponder a little better your words, where you say, 'I
shall find him as crabbed and as froward a piece,' &c. Mark well
your own words. For by the tenor of the same it plainly appeareth,
that you confess your brother's cause, wherein he so stiffly
standeth, to be unjust and very naught. For he that standeth so
stiffly in a good quarrel and a just cause, as many good men have
done, is called a fast man, a constant, a trusty man. But he that
is so obstinate and untractable in wickedness and wrong doing, is
commonly called a crabbed and froward piece, as you name your
brother to be. Wherefore, knowing so well your brother's cause to
be so naughty, why have you not endeavoured yourself, as a worthy
justice, to reform him accordingly, as I required you, and you
promised me to do, now almost twelve months ago, if not
altogether? Summa summarum, Master N., if you will not come off
shortly, and apply yourself thereunto more effectually hereafter,
than you have heretofore, be you well assured thereof, I shall
detect you to all the friends that I have in England, both high
and low, as well his crabbedness and frowardness, as your
colourable supportation of the same; that I trust I shall be able
thereby either to bring you both to some goodness, or at least-way
I shall so warn my friends and all honest hearts to beware of your
illness, that they shall take either no hurt at all, or at least-
way less harm by you through mine advertisement; in that, knowing
you perfectly, they may the better avoid and shun your company.

"You shall not stay me, Master N., no, though you would give me
all the lands and goods you have, as rich as you are noted to be.
I will not forsake such a just cause, neither will I communicate
with other men's sins. For whether it be by detestable pride,
whether by abominable avarice, or by both two linked together, it
is no small iniquity to keep any poor man so long from his right
and duty so stiff-neckedly and obstinately, or, whether ye will,
crabbedly and frowardly. And what is it then any manner of ways to
consent to the same? You know, I trow, Master N., what theft is;
that is, to take or detain by any manner of way another man's good
against his will that is the owner, as some define it. If he be a
thief that so doth openly, what shall he be that approveth him
which is the doer, defendeth, maintaineth, and supporteth him by
any manner of colour? Consider with yourself, good Master N., what
it is to oppress, and to defraud your brother in his business; and
what followeth thereof. It is truly said, The sin is not forgiven,
except the thing be restored again that is taken away. No
restitution, no salvation; which is as well to be understood of
things gotten by fraud, guile, and deceit, as of things gotten by
open theft and robbery. Wherefore let not your brother, Master N.,
by cavillation, continue in the devil's possession. I will do the
best I can, and wrestle with the devil, omnibus viribus, to
deliver you both from him. I will leave no one stone unmoved to
have both you and your brother saved. There is neither archbishop
nor bishop, nor yet any learned man neither in universities or
elsewhere, that I am acquainted withal, that shall not write unto
you, and in their writing by their learning confute you. There is
no godly man of law in this realm that I am acquainted withal, but
they shall write unto you, and confute you by the law. There is
neither lord nor lady, nor yet any noble personage in this realm,
that I am acquainted withal, but they shall write unto you, and
godly threaten you with their authority.

"I will do all this; yea, and kneel upon both my knees before the
king's Majesty, and all his honourable council, with most humble
petition for your reformation, rather than the devil shall possess
you still, to your final damnation. So that I do not despair, but
verily trust, one way or other, to pluck both you and also your
crabbed brother (as crabbed as you say he is) out of the devil's
claws, maugre the devil's heart.

"These premises well considered, look upon it, good Master N.,
that we have no further ado: God's plague is presently upon us;
therefore let us now diligently look about us, and in no wise
defend, but willingly acknowledge and amend whatsoever hath been
amiss. These were the capital points of your talk, as I was
informed, after you had perused that my nipping and unpleasant
letter; and I thought good to make you some answer to them, if
perchance I might so move you, the rather to call yourself to some
better remembrance, and so more earnestly apply yourself to
accomplish and perform what you have begun and promised to do,
namely, the thing itself being of such sort as apparently tendeth
both to your worship, and also to God's high pleasure.

"Thus, lo, with a mad head, but yet a good will, after long
scribbling I wot not well what, (but I know you can read it and
comprehend it well enough,) I bid you most heartily well to fare
in the Lord, with good health, and long life to God's pleasure.
Amen.--From Baxterley, the 15th of June.

"Yours to do you good, to his power.

HUGH LATIMER."

During the time that the said Master Latimer was prisoner in
Oxford, we read not of much that he did write, besides his
conference with Dr. Ridley, and his protestation at the time of
his disputation. Otherwise of letters we find very few or none
that he did write to his friends abroad, save only these few
lines, which he wrote to one Mrs. Wilkinson of London, a godly
matron, and an exile afterward for the gospel's sake who, so long
as she remained in England, was a singular patroness to the good
saints of God, and learned bishops, as to Master Hooper, to the
bishop of Hereford, to Master Coverdale, Master Latimer, Doctor
Cranmer, with many others. The copy �nd effect of which his letter
to Mrs. Wilkinson here followeth.

"If the gift of a pot of cold water shall not be in oblivion with
God, how can God forget your manifold and bountiful gifts, when he
shall say to you, I was in prison, and you visited me? God grant
us all to do and suffer, while we be here, as may be to his will
and pleasure. Amen.

"Yours, in Bocardo.

HUGE LATIMER."

Illustration: Latimer Presenting the New Testament to King Henry
VIII.

Touching the memorable acts and doings of this worthy man, among
many others- this is not to be neglected, what a bold enterprise
he attempted, in sending to King Henry a present, the manner
whereof is this. There was then, and remaineth still, an ancient
custom received from the old Romans, that upon New-year's day,
being the first day of January, every bishop with some handsome
New-year's gift should gratify the king; and so they did, some
with gold, some with silver, some with a purse full of money, and
some one thing, some another. But Master Latimer, being bishop of
Worcester then, among the rest, presented a New Testament for his
New-year's gift, with a napkin having this posy about it,
Fornicatores et adulteros judicabit Dominus.

$

320. THE EXAMINATION OF RIDLEY AND LATIMER

And thus hast thou, gentle reader, the whole life, both of Master
Ridley and of Master Latimer, two worthy doers in the church of
Christ, severally and by themselves set forth and described, 
withal their doings, writings, disputations, sufferings, their
painful travails, faithful preachings, studious service in
Christ's church, their patient imprisonment, and constant
fortitude in that which they had taught, with all other their
proceedings from time to time, since their first springing years,
to this present time and month of Queen Mary, being the month of
October, A. D. 1555; in the which month they were brought forth
together, to their final examination and execution. Wherefore, as
we have heretofore declared both their lives severally and
distinctly one from the other; so now jointly to couple them both
together, as they were together both joined in one society of
cause and martyrdom, we will, by the grace of Christ, prosecute
the rest thatremaineth concerning their latter examination,
degrading, and constant suffering, with the order and manner also
of the commissioners, which were, Dr. White, bishop of Lincoln,
Dr. Brooks, bishop of Gloucester, with others; and what were their
words, their objections, their orations there used; and what again
were the answers of these men to the same, as in the process here
followeth to be seen.

The order and manner of the examination of Doctor Ridley and
Master Latimer, had the thirtieth day of September, 1555, before
the queen's commissioners.


 FIRST, after the appearing of Thomas Cranmer, archbishop of
Canterbury, before the pope's delegate and the queen's
commissioners, in St. Mary's church at Oxford, about the twelfth
day of September, whereof more shall be said (by the Lord's grace)
when we come to the death of the said archbishop; shortly after,
upon the twenty-eighth of the said month of September, was sent
down to Oxford another commission from Cardinal Pole, legate a
latere, to John White, bishop of Lincoln, to Dr. Brooks, bishop of
Gloucester, and to Dr. Holyman, bishop of Bristol. The contents
and virtue of which commission were, that the said John of
Lincoln, James of Gloucester, and John of Bristol, they, or two of
them, should have full power and authority, to ascite, examine,
and judge Master Hugh Latimer, and Master Dr. Ridley, pretended
bishops of Worcester and London, for divers and sundry erroneous
opinions, which the said Hugh Latimer and Nicholas Ridley did hold
and maintain in open disputations had in Oxford, in the months of
May, June, and July, in the year of our Lord 1554, as long before,
in the time of perdition, and since. The which opinions if the
named persons would now recant, giving and yielding themselves to
the determination of the universal and catholic church, planted by
Peter in the blessed see of Rome, that then they the deputed
judges, by the said authority of their commission, should have
power to receive the said penitent persons, and forthwith minister
unto them the reconciliation of the holy father the pope. But if
the said Hugh Latimer and Nicholas Ridley would stoutly and
stubbornly defend and maintain these their erroneous opinions and
assertions, that then the said lords by their commission should
proceed in form of judgment, according to the law of heretics,
that is, degrading them from their promotion and dignity of
bishops, priests, and all other ecclesiastical orders, should
pronounce them as heretics; and therefore clean cut them off from
the church, and so yield them to receive punishment due to all
such heresy and schism.

Wherefore, the last of September, the said two persons, Nicholas
Ridley and Hugh Latimer, were ascited to appear before the said
lords, in the divinity school at Oxford, at eight of the clock. At
what time thither repaired the lords, placing themselves in the
high seat, made for public lectures and disputations, according to
the usage of that school, being then fair set, and trimmed with
cloth of tissue, and cushions of velvet. And after the said lords
were placed and set, the said Latimer and Ridley were sent for;
and first appeared Master Dr. Ridley, and anon Master Latimer. But
because it seemed good severally to examine them, Master Latimer
was kept back until Dr. Ridley was throughly examined. Therefore,
soon after the coming of Dr. Ridley into the school, the
commission was published by an appointed notary, and openly read.
But Dr. Ridley, standing bareheaded, humbly expecting the cause of
that his appearance, eftsoons as he had heard the cardinal named,
and the pope's Holiness, put on his cap. Wherefore, after the
commission was published in form and sense above specified, the
bishop of Lincoln spake in sense following:

Lincoln.--"Master Ridley, although neither I, neither my Lords
here, in respect to our own persons do look for cap or knee, yet
because we bear and represent such persons as we do, that is, my
Lord Cardinal's Grace, legate a latere to the pope's Holiness, as
well in that he is of noble parentage, [and therewith Master
Ridley moved his cap with lowly obeisance,] descending from the
regal blood, as in that he is a man worthy to be reverenced with
all humility, for his great knowledge and learning, noble virtues,
and godly life, and especially in that be is here in England
deputy to the pope's Holiness, it should have becomed you at this
name to have uncovered your head. Wherefore, except you will of
your own self take the pains to put your hand to your head, and at
the nomination, as well of the said cardinal, as of the pope's
Holiness, uncover the same, lest that this your contumacy,
exhibited now before us, should be prejudicial to the said most
reverend persons, (which thing we may in no case suffer,) you
shall cause us to take the pain, to cause some man to pluck off
your cap from you."

To whom Master Ridley, making his petition for licence, answered:

Ridley.--"As touching that you said, my Lord, that you of your own
persons desire no cap nor knee, but only require the same in
consideration that you represent the cardinal Grace's person, I do
you to wit, and thereupon make my protestation, that I did put on
my cap at the naming of the cardinal's Grace, neither for any
contumacy that I bear towards your own persons, neither for any
derogation of honour to the lord cardinal's Grace: for I know him
to be a man worthy of all humility, reverence, and honour, in that
he came of the most regal blood, and in that he is a man endued
with manifold graces of learning and virtue. And as touching these
virtues and points, I, with all humility [therewith he put off his
cap, and bowed his knee] and obeisance that I may, will reverence
and honour his Grace: but, in that he is legate to the bishop of
Rome, [and therewith put on his cap,] whose usurped supremacy, and
abused authority, I utterly refuse and renounce, I may in no wise
give any obeisance or honour unto him, lest that my so doing and
behaviour might be prejudicial to mine oath, and a derogation to
the verity of God's word. And therefore, that I might not only by
confession profess the verity in not reverencing the renounced
authority, contrary to God's word, but also in gesture, in
behaviour, and all my doings, express the same, I have put on my
cap; and for this consideration only, and not for any contumacy to
your Lordships, neither contempt of this worshipful audience,
neither derogation of any honour due to the cardinal his Grace,
both for his noble parentage, and also his excellent qualities, I
have kept on my cap."

Lincoln.--"Master Ridley, you excuse yourself of that with the
which we pressed you not, in that you protest you keep on your
cap, neither for any contumacy towards us, (which look for no such
honour of you,) neither for any contempt of this audience, which,
although justly they may, yet (as I suppose) in this case do not
require any such obeisance of you; neither in derogation of any
honour due to my Lord Cardinal's Grace, for his regal descent [at
which word Master Ridley moved his cap] and excellent' qualities;
for although in all the premises honour be due, yet in these
respects we require none of you, but only in that my Lord
Cardinal's Grace is, here in England, deputy of the pope's
Holiness [at which word the lords and others put off their caps,
and Master Ridley put onthis] and therefore we say unto you the
second time, that except you take the pains yourself to put your
hand to your head, and put off your cap, you shall put us to the
pain, to cause some man to take it from you, except you allege
some infirmity and sickness, or other more reasonable cause, upon
the consideration whereof we may do as we think good."

Ridley.--"The premises I said only for this end, that it might as
well appear to your Lordships, as to this worshipful audience, why
and for what consideration I used such kind of behaviour, in not
humbling myself to your Lordships with cap and knee: and as for my
sickness, I thank my Lord God, that I am as well at ease, as I was
this long season; and therefore I do not pretend that which is
not, but only this, that it might appear by this my behaviour,
that I acknowledge in no point that usurped supremacy of Rome, and
therefore contemn and utterly despise all authority coming from
him. In taking off my cap, do as it shall please your Lordships,
and I shall be content."
Illustration: The Beadle removing Dr. Ridley's cap

Then the bishop of Lincoln, after the third admonition, commanded
one of the beadles (that is, an officer of the university) to
pluck his cap from his head. Master Ridley bowing his head to the
officer, gently permitted him to take away his cap. After this the
bishop of Lincoln in a long oration exhorted Master Ridley to
recant, and submit himself to the universal faith of Christ, in
this manner:

Lincoln.--"Master Ridley, I am sure you have sufficiently pondered
with yourself the effect of this our commission with good
advisement, considering both points thereof, how that authority is
given to us, if you shall receive the true doctrine of the church,
(which first was founded by Peter at Rome immediately after the
death of Christ, and from him by lineal succession hath been
brought to this our time,) if you will be content to renounce your
former errors, recant your heretical and seditious opinions,
content to yield yourself to the undoubted faith and truth of the
gospel, received and always taught of the catholic and apostolic
church, the which the king and queen, all the nobles of this
realm, and commons of the same, all Christian people, have and do
confess, you only standing alone by yourself: you understand and
perceive, I am sure, that authority is given us to receive you, to
reconcile you, and upon due penance to adjoin and associate you
again into the number of the catholics and Christ's church, from
the which you have so long strayed, without the which no man can
be saved, the which thing I and my Lords here, yea, and all, as
well nobles and commons of this realm, most heartily desire, and I
for my part [wherewith he put off his cap] most earnestly exhort
you to do.

"Remember, Master Ridley, it is no strange country whither I
exhort you to return. You were once one of us; you have taken
degrees in the school. You were made a priest, and became a
preacher, setting forth the same doctrine which we do now. You
were made bishop according to our laws; and, to be short, it is
not so long agone, since you separated yourself from us, and in
the time of heresy became a setter-forth of that devilish and
seditious doctrine which in these latter days was preached amongst
us. For at what time the new doctrine of only faith began to
spring, the council, willing to win my Lord Chancellor, sent you
to him, (I then being in my Lord's house, unknown as I suppose to
you,) and after you had talked with my Lord secretly, and were
departed, immediately my Lord declared certain points of your
talk, and means of your persuasion; and amongst others this was
one, that you should say, 'Tush, my Lord, this matter of
justification is but a trifle, let us not stick to condescend
herein to them; but for God's love, my Lord, stand stoutly in the
verity of the sacrament: for I see they will assault that also.'
If this be true, (as my Lord is a man credible enough in such a
matter,) hereby it is declared of what mind you were then, as
touching the truth of the most blessed sacrament.

"Also in a sermon of yours at Paul's Cross, you as effectually and
as catholicly spake of that blessed sacrament, as any man might
have done; whereby it appeareth that it is no strange thing, nor
unknown place, whereunto I exhort you. I wish you to return
thither from whence you came; that is, together with us to
acknowledge the church of God, wherein no man may err, to
acknowledge the supremacy of our most reverend father in God the
pope's Holiness, which (as I said) lineally taketh his descent
from Peter, upon whom Christ promised before his death, to build
his church; the which supremacy or prerogative, the most ancient
fathers in all ages, in all times did acknowledge [and here he
brought a place or two out of the doctors, but especially stayed
upon a saying of St. Augustine, who writeth in this manner: 'All
the Christian countries beyond the sea are subject to the Church
of Rome.'] Here you see, Master Ridley, that all Christendom is
subject to the Church of Rome. What should stay you therefore to
confess the same with St. Augustine and the other fathers?"

Then Master Ridley desired his patience, to suffer him to speak
somewhat of the premises, lest the multitude of things might
confound his memory; and having grant thereunto, he said in this
manner:

Ridley.--"My Lord, I most heartily thank your Lordship, as well
for your gentleness, as also for your sobriety in talk, and for
your good and favourable zeal in this learned exhortation, in the
which I have marked especially three points which you used, to
persuade me to leave my doctrine and religion, which I perfectly
know and am thoroughly persuaded to be grounded not upon man's
imagination and decrees, but upon the infallible truth of Christ's
gospel, and not to look back, and to return to the Romish see,
contrary to mine oath, contrary to the prerogative and crown of
this realm, and especially (which moveth me most) contrary to the
expressed word of God.

"First, The first point is this, that the see of Rome, taking its
beginning from Peter, upon whom you say Christ hath builded his
church, hath in all ages lineally, from bishop to bishop, been
brought to this time.

"Secondly, That even the holy fathers from time to time have in
their writings confessed the same.

"Thirdly, That in that I was once of the same opinion, and,
together with you, I did acknowledge the same.

"First, as touching the saying of Christ, from whence your
Lordship gathereth the foundation of the church upon Peter, truly
the place is not so to be understood as you take it, as the
circumstance of the place will declare. For after that Christ had
asked his disciples whom men judged him to be, and they had
answered, that some had said he was a prophet, some Elias, some
one thing, some another, then he said, Whom say ye that I am? Then
Peter said, I say, That thou art Christ, the Son of God. To whom
Christ answered, I say, Thou art Peter, and upon this stone I will
build my church; that is to say, upon this stone -- not meaning
Peter himself, as though he would have constituted a mortal man,
so frail and brickle a foundation of his stable and infallible
church; but upon this rock-stone -- that is, this confession of
thine, that I am the Son of God, I will build my church. For this
is the foundation and beginning of all Christianity, with word,
heart, and mind, to confess that Christ is the Son of God.
Whosoever believeth not this, Christ is not in him: and he cannot
have the mark of Christ printed on his forehead, which confesseth
not that Christ is the Son of God. Therefore Christ said unto
Peter, that upon this rock, that is, upon this his confession,
that he was Christ the Son of God, he would build his church; to
declare, that without this faith no man can come to Christ: so
that this belief, that Christ is the Son of God, is the foundation
of our Christianity, and the foundation of our church. Here you
see upon what foundation Christ's church is built, not upon the
frailty of man, but upon the stable and infallible word of God.

"Now as touching the lineal descent of the bishops in the see of
Rome, true it is, that the patriarchs of Rome in the apostles'
time, and long after, were great maintainers and setters-forth of
Christ's glory, in the which above all other countries and regions
there especially was preached the true gospel, the sacraments were
most duly ministered: and as before Christ's coming it was a city
so valiant in prowess and martial affairs, that all the world was
in a manner subject to it; and after Christ's passion, divers of
the apostles there suffered persecution for the gospel's sake; so,
after that the emperors, their hearts being illuminated, received
the gospel, and became Christians, the gospel there, as well for
the great power and dominion, as for the fame of the place,
flourished most, whereby the bishops of that place were had in
more reverence and honour, most esteemed in all councils and
assemblies, not because they acknowledged them to be their head,
but because the place was most reverenced and spoken of, for the
great power and strength of the same. As now here in England, the
bishop of Lincoln in sessions and sittings hath the pre-eminence
of the other bishops, not in that he is the head and ruler of
them; but for the dignity of the bishopric. [And therewith the
people smiled.] Wherefore the doctors in their writings have
spoken most reverently of this see of Rome, and in their writings
preferred it; and this is the prerogative which your Lordship did
rehearse the ancient doctors to give to the see of Rome.
"Semblably, I cannot nor dare not but commend, reverence, and
honour the see of Rome, as long as it continued in the promotion
and setting-forth of God's glory, and in due preaching of the
gospel, as it did many years after Christ. But, after that the
bishops of that see, seeking their own pride, and not God's
honour, began to set themselves above kings and emperors,
challenging to them the title of God's vicars, the dominion and
supremacy over all the world, I cannot but with St. Gregory, a
bishop of Rome also, confess that the bishop of that place is the
very true antichrist, whereof St. John speaketh by the name of the
whore of Babylon, and say with the said St. Gregory, 'He that
maketh himself a bishop over all the world, is worse than
antichrist.'

"Now whereas you say St. Augustine should seem not only to give
such a prerogative, but also supremacy to the see of Rome, in that
he saith, All the Christian world is subject to the Church of
Rome, and therefore should give to that see a certain kind of
subjection, I am sure that your Lordship knoweth, that in St.
Augustine's time, there were four patriarchs, of Alexandria,
Constantinople, Antioch, and Rome, which patriarchs had under them
certain countries; as in England the archbishop of Canterbury hath
under him divers bishoprics in England and Wales, to whom he may
be said to be their patriarch. Also your Lordship knoweth right
well, that at what time St. Augustine wrote this book, he was then
bishop in Africa. Further, you are not ignorant, that between
Europe and Africa lieth the sea called Mare Mediterraneum, so that
all the countries in Europe to him which is in Africa may be
called transmarine, countries beyond the sea. Hereof St. Augustine
saith, 'All the Christian countries beyond the seas and far
regions, are subject to the see of Rome.' If I should say all
countries beyond the sea, I do except England, which to me now,
being in England, is not beyond the sea. In this sense St.
Augustine saith, 'All countries beyond the sea are subject to the
see of Rome;' declaring thereby that Rome was one of the sees of
the four patriarchs, and under it Europe. By what subjection, I
pray you? only for a pre-eminence, as we here in England say, that
all the bishoprics in England are subject to the archbishoprics of
Canterbury and York. For this pre-eminence, also, the other
doctors (as you recited) say, that Rome is the mother of churches,
as the bishopric of Lincoln is mother to the bishopric of Oxford,
because the bishopric of Oxford came from the bishopric of
Lincoln, and they were both once one; and so is the archbishopric
of Canterbury mother to the other bishoprics which are in her
province. In like sort the archbishopric of York is mother to the
north bishoprics; and yet no man will say, that Lincoln,
Canterbury, or York, is supreme head to other bishoprics; neither
then ought we to confess the see of Rome to be supreme head,
because the doctors in their writings confess the see of Rome to
be mother of churches.

"Now whereas you say, I was once of the same religion which you
are of, the truth is, I cannot but confess the same. Yet so was
St. Paul a persecutor of Christ. But to that you say, that I was
one of you not long agone, in that I, doing my message to my Lord
of Winchester, should desire him to stand stout in that gross
opinion of the supper of the Lord; in very deed I was sent (as
your Lordship said) from the council to my Lord of Winchester, to
exhort him to receive also the true confession of justification;
and because he was very refractorious, I said to him, 'Why, my
Lord, what make you so great a matter herein? You see many
Anabaptists rise against the sacrament of the altar; I pray you,
my Lord, be diligent in confounding of them;' for at that time my
Lord of Winchester and I had to do with two Anabaptists in Kent.
In this sense I willed my Lord to be stiff in the defence of the
sacrament against the detestable errors of Anabaptists, and not in
the confirmation of that gross and carnal opinion now maintained.

"In like sort, as touching my sermon which I made at Paul's Cross,
you shall understand that there were at Paul's, and divers other
places, fixed railing bills against the sacrament, terming it
'Jack of the box,' 'the sacrament of the halter,' 'round Robin,'
with such-like unseemly terms; for the which causes, I, to rebuke
the unreverent behaviour of certain evil-disposed persons,
preached as reverently of that matter as I might, declaring what
estimation and reverence ought to be given to it, what danger
ensued the mishandling thereof; affirming in that sacrament to be
truly and verily the body and blood of Christ, effectually by
grace and spirit: which words the unlearned, understanding not,
supposed that I had meant of the gross and carnal being which the
Romish decrees set forth, that a body, having life and motion,
should be indeed under the shapes of bread and wine."

With that the bishop of Lincoln, somewhat interrupting him, said:-
-

"Well, Master Ridley, thus you wrest places to your own pleasure;
for whereas St. Augustine saith, that the whole Christian world is
subject to the see of Rome without any limitation, and useth these
words, In transmarinis, et longe remotis terris, only to express
the latitude of the dominion of the see of Rome, willing thereby
to declare that all the world, yea, countries far distant from
Rome, yet nevertheless are subject to that see, yet you would
wrest it, and leave it only to Europe. I am sure ye will not deny,
but that totus mundus is more than Europe."

Ridley.--"Indeed, my Lord, if St. Augustine had said, simpliciter
totus mundus, and not added in transmarinis, it had been without
limitation; but in that he said, totus mundus in transmarinis
partibus, 'all the countries beyond the seas,' he himself doth
limit the universal proposition, declaring how far he meant by
totus mundus."

The bishop not staying for his answer, did proceed, saying:-

"Well, if I should stay upon this place, I could bring many more
places of the fathers for the confirmation thereof; but we have
certain instructions, according to the which we must proceed, and
came not hither to dispute the matter with you, but only to take
your answers to certain articles; and used this in the way of
disputation, in the which you interrupted me: wherefore I will
return thither again.

"Ye must consider that the church of Christ lieth not hidden, but
is a city on the mountain, and a candle on the candlestick. Ponder
with yourself, that the church of Christ is 'catholic,' which is
deduced of ???? ???? [Greek: kata olon], that is, per omnia: so
that Christ's church is universally spread throughout the world,
not contained in the alligation of places, not comprehended in the
circuit of England, not contained in the compass of Germany and
Saxony, as your church is. Wherefore, Master Ridley, for God's
love be ye not singular; acknowledge with all the realm the truth:
it shall not be (as you allege) prejudicial to the crown; for the
king and queen their Majesties have renounced that usurped power
taken of their predecessors, and justly have renounced it. For I
am sure you know that there are two powers, the one declared by
the sword, the other by the keys. The sword is given to kings and
rulers of countries; the keys were delivered by Christ to Peter,
and of him left to all the successors. As touching our goods,
possession, and lives, we with you acknowledge us subjects to the
king and queen, who hath the temporal sword; but as concerning
matters of religion, as touching God's quarrel and his word, we
acknowledge another head: and as the king and the queen their
Highnesses do in all worldly affairs justly challenge the
prerogative and primacy, so in spiritual and ecclesiastical
matters they acknowledge themselves not to be heads and rulers,
but members of Christ's body. Why therefore should ye stick at
that matter, the which their Majesties have forsaken and yielded?

"Wherefore (Master Ridley) you shall not only not do injury to the
crown, and be prejudicial to their Majesties' honour, in
acknowledging with all Christendom the pope's Holiness to be
supreme head of Christ's church here militant in earth, but do a
thing most delectable in their sight, and most desired of his
Holiness. Thus if you will do, revoking together all your errors,
acknowledging with the residue of the realm the common and the
public fault, you shall do that all men most heartily desire; you
shall bring quietness to your conscience, and health to your soul.
Then shall we with great joy, by the authority committed to us
from the cardinal's Grace, receive you into the church again,
acknowledging you to be no longer a rotten, but a lively member of
the same. But if you shall still be singular, if you shall still
and obstinately persevere in your errors, stubbornly maintaining
your former heresies, then we must, against our will, according to
our commission, separate you from us, and cut you off from the
church, lest the rottenness of one part in process of time putrefy
and corrupt the whole body; then must we confess and publish you
to be none of ours; then must we yield you up to the temporal
judges, of whom, except it otherwise please the king and queen's
Highness, you must receive punishment by the laws of this realm,
due for heretics.

"Wherefore, Master Ridley, consider you state; remember your
former degrees; spare your body; especially consider your soul,
which Christ so dearly bought with his precious blood. Do not you
rashly cast away that which was precious in God's sight; enforce
us not to do all that we may do, which is only to publish you to
be none of us, to cut you off from the church; for we do not, nor
cannot condemn you to die, (as most untruly hath been reported of
us,) but that is the temporal judge's office, we only declare you
to be none of the church; and then must you, according to the
tenor of them, and pleasure of the rulers, abide their
determination, so that we, after that we have given you up to the
temporal rulers, have no further to do with you.

"But I trust, Master Ridley, we shall not have occasion to do that
we may. I trust you will suffer us to rest in that point of our
commission, which we most heartily desire, that is, upon
recantation and repentance to receive you, to reconcile you, and
again to adjoin you to the unity of the church."

Then Master Ridley, with often interruption, at length spake:--

Ridley.--"My Lord, I acknowledge an unspotted church of Christ, in
the which no man can err, without the which no man can be saved;
the which is spread throughout all the world, that is, the
congregation of the faithful; neither do I alligate or bind the
same to any one place, as you said, but confess the same to be
spread throughout all the world; and where Christ's sacraments are
duly ministered, his gospel truly preached and followed, there
doth Christ's church shine as a city upon a hill, and as a candle
in the candlestick: but rather it is such as you, that would have
the church of Christ bound to a place, which appoint the same to
Rome, that there, and no where else, is the foundation of Christ's 
church. But I am fully persuaded that Christ's church is every
where founded, in every place where his gospel is truly received,
and effectually followed. And in that the church of God is in
doubt, I use herein the wise counsel of Vincentius Lyrinensis,
whom I am sure you will allow, who, giving precepts how the
catholic church may be in all schisms and heresies known, writeth
in this manner: 'When,' saith he, 'one part is corrupted with
heresies, then prefer the whole world before that one part; but if
the greatest part be infected, then prefer antiquity.' In like
sort now, when I perceive the greatest part of Christianity to be
infected with the poison of the see of Rome, I repair to the usage
of the primitive church, which I find clean contrary to the pope's
decrees; as in that the priest receiveth alone, that it is made
unlawful to the laity to receive in both kinds, and such like.
Wherefore it requireth that I prefer the antiquity of the
primitive church, before the novelty of the Romish church."

Lincoln.--"Master Ridley, these faults which you charge the see of
Rome withal, are indeed no faults. For first, it was never
forbidden the laity, but that they might, if they demanded,
receive under both kinds. You know also, that Christ after his
resurrection, at what time he went with his apostles to Galilee,
opened himself by breaking of bread. You know that St. Paul, after
his long sailing towards Rome, brake bread, and that the apostles
came together in breaking of bread, which declareth that it is not
unlawful to minister the sacrament under the form of bread only:
and yet the church had just occasion to decree, that the laity
should receive in one kind only, thereby to take away an opinion
of the unlearned, that Christ was not wholly both flesh and blood
under the form of bread. Therefore, to take away their opinion,
and to establish better the people's faith, the Holy Ghost in the
church thought fit to decree, that the laity should receive only 
in one kind; and it is no news for the church upon just
consideration to alter rites and ceremonies. For you read in the
Acts of the Apostles, that St. Paul, writing to certain of the
Gentiles which had received the gospel, biddeth them to abstain, a
sufocato et sanguine, that is from things stifled, and from blood;
so that this seemeth to be an express commandment; yet who will
say but that it is lawful to eat bloodings? how is it lawful, but
by the permission of the church?"

Ridley.--"My Lord, such things as St. Paul enjoined to the
Gentiles for a sufferance, by a little and little to win the Jews
to Christ, were only commandments of time, and respected not the
successors: but Christ's commandment, Do this, that is, that which
he did in remembrance, which was not to minister in one kind only,
was not a commandment for a time, but to persevere to the world's
end."

But the bishop of Lincoln, not attending to this answer, without
any stay, proceeded in this oration.

Lincoln.--"So that the church seemeth to have authority by the
Holy Ghost, whom Christ said he would send after his ascension,
which should teach the apostles all truth, to have power and
jurisdiction to alter such points of the Scripture, ever reserving 
the foundation. But we came not, as I said before, in this sort to
reason the matter with you, but have certain instructions
ministered unto us, according to the tenor of the which we must
proceed, proposing certain articles, unto the which we require
your answer directly, either affirmatively or negatively to every
of them, either denying them or granting them, without further
disputations or reasoning; for we have already stretched our
instructions, in that we suffered you to debate and reason the
matter, in such sort as we have done: the which articles you shall
hear now; and tomorrow, at eight of the clock, in St. Mary's
church, we will require and take your answers; and then according
to the same proceed. And if you require a copy of them, you shall
have it, pen, ink, and paper; also such books as you shall demand,
if they be to be gotten in the university."

Articles, jointly and severally ministered to Dr. Ridley and
Master Latimer, by the pope's deputy.

"In Dei nomine, amen. Nos Iohannes Lincolniensis, Iacobus
Glocesrensis, et Iohannes Bristollensis, episcopi, per
reverendissimum dominum Reginaldum -- miseratione divina, S. Mari�
in cosmedin, sancta Roman� ecclesi� diaconum cardinalem Polum
nuncupatum, sanctissimi domini nostri pap�, et sedis apostolic�,
ad serenissimos Philippum et Mariam Angli� reges et ad universum
Angli� regnum legatum -- authoritate sufficiente delegati, ad
inquirendum de quodam negotio inquisitionis heretic� pravitatis
contra et adversus Hugonem Latimerum et Nicholaum Ridleyum (pro
episcopis Vigornensi et Londoniensi se respective gerentes,
specialiter delegati, et contra et adversus eorum quemlibet
inquirendo) proponimus, et articulamur conjunctim et divisim,
prout sequitur.

"1. We do object to thee, Nicholas Ridley, and to thee, Hugh
Latimer, jointly and severally; first, that thou, Nicholas Ridley,
in this high university of Oxford, anno 1554, in the months of
April, May, June, July, or in some one or more of them, hast
affirmed, and openly defended and maintained, and in many other
times and places besides, that the true and natural body of
Christ, after the consecration of the priest, is not really
present in the sacrament of the altar.

"2. Item, that in the year and months aforesaid, thou hast
publicly affirmed and defended, that in the sacrament of the altar
remaineth still the substance of bread and wine.

"3. Item, that in the said year and months thou hast openly
affirmed, and obstinately maintained, that in the mass is no
propitiatory sacrifice for the quick and the dead.

"4. Item, that in the year, place, and months aforesaid, these thy
foresaid assertions solemnly have been condemned, by the
scholastical censure of this school, as heretical and contrary to
the catholic faith, by the worshipful Master Doctor Weston,
prolocutor then of the convocation house, as also by other learned
men of both the universities.

"5. Item, that all and singular the premises be true, notorious,
famous, and openly known by public fame, as well to them near
hand, and also to them in distant places far off."

The examination of Dr. Ridley upon the said articles.

All these articles I thought good here to place together, that as
often as hereafter rehearsal shall be of any of them, the reader
may have recourse hither, and peruse the same; and not to trouble
the story with several repetitions thereof. After these articles
were read, the bishops took counsel together. At the last the
bishop of Lincoln said:

Lincoln.--"These are the very same articles which you, in open
disputation here in the university, did maintain and defend. What
say you unto the first? I pray you answer affirmatively, or
negatively."

Ridley.--"Why, my Lord, I supposed your gentleness had been such,
that you would have given me space until to-morrow, that, upon
good advisement, I might bring a determinate answer."

Lincoln.--"Yea, Master Ridley, I mean not that your answers now
shall be prejudicial to your answers to-morrow. I will take your
answers at this time, and yet notwithstanding it shall be lawful
to you to add, diminish, alter, and change of these answers to-
morrow, what you will."

Ridley.--"Indeed, in like manner at our last disputations I had
many things promised, and few performed. It was said, that after
disputations I should have a copy thereof, and licence to change
mine answers, as I should think good. It was meet, also, that I
should have seen what was written by the notaries at that time. So
your Lordship pretended great gentleness in giving me a time; but
this gentleness is the same that Christ had of the high priest.
For you, as your Lordship saith, have no power to condemn me,
neither at any time to put a man to death: so, in like sort, the
high priests said, that it was not lawful for them to put any man
to death, but committed Christ to Pilate, neither would suffer him
to absolve Christ, although he sought all the means therefore that
he might."

Then spake Doctor Weston, one of the audience:

Weston.--"What! do you make the king Pilate?"

Ridley.--"No, Master Doctor; I do but compare your deeds with
Caiaphas's deeds, and the high priest's, which would condemn no
man to death, as ye will not, and yet would not suffer Pilate to
absolve and deliver Christ."

Lincoln.--"Master Ridley, we mind not but that you shall enjoy the
benefit of answering tomorrow, and will take your answers now as
now: to-morrow you shall change, take out, add, and alter what you
will. In the mean season we require you to answer directly to
every article, either affirmatively or negatively."

Ridley.--"Seeing you appoint me a time to answer to-morrow, and
yet will take mine answers out of hand, first, I require the
notaries to take and write my protestation, that in no point I
acknowledge your authority, or admit you to be my judges, in that
point that you are authorized from the pope. Therefore, whatsoever
I shall say or do, I protest, I neither say it, neither do it
willingly, thereby to admit the authority of the pope; and, if
your Lordship will give me leave, I will show the causes which
move me thereunto."

Lincoln.--"No, Master Ridley, we have instructions to the
contrary. We may not suffer you."

Ridley.--"I will be short; I pray your Lordships suffer me to
speak in few words."

Lincoln.--"No, Master Ridley, we may not abuse the hearers' ears."

Ridley.--"Why, my Lord, suffer me to speak three words."

Lincoln.--"Well, Master Ridley, to-morrow you shall speak forty.
The time is far past; therefore we require your answer
determinately. What say you to the first article?"

And thereupon rehearsed the same.

Ridley.--"My protestation always saved, that by this mine answer I
do not condescend to your authority in that you are legate to the
pope, I answer thus: In a sense the first article is true, and in
a sense it is false: for if you take really for vere, for
spiritually, by grace and efficacy, then it is true that the
natural body and blood of Christ is in the sacrament vere et
realiter, indeed and really; but if you take these terms so
grossly that you would conclude thereby a natural body having
motion, to be contained under the forms of bread and wine, vere et
realiter, then really is not the body and blood of Christ in the
sacrament, no more than the Holy Ghost is in the element of water
in our baptism."

Because this answer was not understood, the notaries wist not how
to note it: wherefore the bishop of Lincoln willed him to answer
either affirmatively, or negatively, either to grant the article,
or to deny it.

Ridley.--"My Lord, you know that where any equivocation (which is
a word having two significations) is, except distinction be given,
no direct answer can be made; for it is one of Aristotle's
fallacies, containing two questions under one, the which cannot be
satisfied with one answer. For both you and I agree herein, that
in the sacrament is the very true and natural body and blood of
Christ, even that which was born of the Virgin Mary, which
ascended into heaven, which sitteth on the right hand of God the
Father, which shall come from thence to judge the quick and the
dead, only we differ in modo, in the way and manner of being: we
confess all one thing to be in the sacrament, and dissent in the
manner of being there. I, being fully by God's word thereunto
persuaded, confess Christ's natural body to be in the sacrament
indeed by spirit and grace, because that whosoever receiveth
worthily that bread and wine, receiveth effectuously Christ's
body, and drinketh his blood (that is, he is made effectually
partaker of his passion); and you make a grosser kind of being,
enclosing a natural, a lively, and a moving body, under the shape
or form of bread and wine. Now, this difference considered, to the
question thus I answer, that in the sacrament of the altar is the
natural body and blood of Christ vere et realiter, indeed and
really, for spiritually, by grace and efficacy; for so every
worthy receiver receiveth the very true body of Christ. But, if
you mean really and indeed, so that thereby you would include a
lively and a movable body under the forms of bread and wine, then,
in that sense, is not Christ's body in the sacrament really and
indeed."

This answer taken and penned of the notaries, the bishop of
Lincoln proposed the second question or article. To whom he
answered:

Ridley.--"Always my protestation reserved, I answer thus; that in
the sacrament is a certain change, in that, that bread, which was
before common bread, is now made a lively presentation of Christ's
body, and not only a figure, but effectuously representeth his
body, that even as the mortal body was nourished by that visible
bread, so is the internal soul fed with the heavenly food of
Christ's body, which the eyes of faith see, as the bodily eyes see
only bread. Such a sacramental mutation I grant to be in the bread
and wine, which truly is no small change, but such a change as no
mortal man can make, but only that omnipotency of Christ's word."

Then the bishop of Lincoln willed him to answer directly, either
affirmatively or negatively, without further declaration of the
matter. Then he answered:

Ridley.--"That notwithstanding this sacramental mutation of the
which he spake, and all the doctors confessed, the true substance
and nature of bread and wine remaineth: with the which the body is
in like sort nourished, as the soul is by grace and Spirit with
the body of Christ. Even so in baptism, the body is washed with
the visible water, and the soul is cleansed from all filth by the
invisible Holy Ghost, and yet the water ceaseth not to be water,
but keepeth the nature of water still: in like sort in the
sacrament of the Lord's supper, the bread ceaseth not to be
bread."

Then the notaries penned, that he answered affirmatively to the
second article. The bishop of Lincoln declared a difference
between the sacrament of the altar and baptism, because that
Christ said not by the water, This is the Holy Ghost, as he did by
the bread, This is my body.

Then Master Ridley recited St. Augustine, who conferred both the
sacraments the one with the other: but the bishop of Lincoln
notwithstanding, thereupon recited the third article, and required
a direct answer. To whom Ridley said:

Ridley.--"Christ, as St. Paul writeth, made one perfect sacrifice
for the sins of the whole world, neither can any man reiterate
that sacrifice of his, and yet is the communion an acceptable
sacrifice to God of praise and thanksgiving. But to say that
thereby sins are taken away, (which wholly and perfectly was done
by Christ's passion, of the which the communion is only a memory,)
that is a great derogation of the merits of Christ's passion: for
the sacrament was instituted, that we, receiving it,and thereby
recognising and remembering his passion, should be partakers of
the merits of the same. For otherwise doth this sacrament take
upon it the office of Christ's passion, whereby it might follow,
that Christ died in vain."

The notaries penned this his answer to be affirmatively. Then said
the bishop of Lincoln:

Lincoln.--"Indeed, as you allege out of St. Paul, Christ made one
perfect oblation for all the whole world, that is, that bloody
sacrifice upon the cross: yet, nevertheless, he hath left this
sacrifice, but not bloody, in the remembrance of that by the which
sins are forgiven; the which is no derogation of Christ's
passion."

Then recited the bishop of Lincoln the fourth article. To the
which Master Ridley answered, that in some part the fourth was
true, and in some part false; true, in that those his assertions
were condemned as heresies, although unjustly; false, in that it
was said they were condemned scientia scholastica, in that the
disputations were in such sort ordered, that it was far from any
school act.

This answer penned of the notaries, the bishop of Lincoln
rehearsed the fifth article. To the which Ridley answered, that
the premises were in such sort true, as in these his answers he
had declared. Whether that all men spake evil of them, he knew
not, in that he came not so much abroad to hear what every man
reported.

This answer also written of the notaries, the bishop of Lincoln
said:

Lincoln.--"To-morrow, at eight of the clock, you shall appear
before us in St. Mary's church; and then, because we cannot well
agree upon your answer to the first article, [for it was long
before he was understood,] if it will please you to write your
answer, you shall have pen, ink, and paper, and books, such as you
shall require: but, if you write any thing saving your answers to
these articles, we will not receive it."

So he, charging the mayor with him, declaring also to the mayor
that he should suffer him to have a pen and ink, dismissed Master
Ridley, and sent for Master Latimer, who, being brought to the
divinity school, there tarried till they called for him.

Master Latimer appeareth before the commissioners.

Now, after Master Ridley was committed to the mayor, then the
bishop of Lincoln commanded the bailiffs to bring in the other
prisoner, who, eftsoons as he was placed, said to the lords:

Latimer.--"My Lords, if I appear again, I pray you not to send for
me until you be ready: for I am an old man, and it is great hurt
to mine old age to tarry so long gazing upon the cold walls."

Then the bishop of Lincoln:--"Master Latimer, I am sorry you are
brought so soon, although it is the bailiff's fault, and not mine;
but it shall be amended."

Then Master Latimer bowed his knee down to the ground, holding his
hat in his hand, having a kerchief on his head, and upon it a
night-cap or two, and a great cap, (such as townsmen use, with two
broad flaps to button under the chin,) wearing an old thread-bare
Bristol frieze-gown girded to his body with a penny leather
girdle, at the which hanged by a long string of leather his
Testament, and his spectacles without case, depending about his
neck upon his breast. After this the bishop of Lincoln began on
this manner

Lincoln.--"Master Latimer, you shall understand, that I and my
Lords here have a commission from my Lord Cardinal Pole's Grace,
legate a latere to this realm of England, from our most reverend
father in God, the pope's Holiness, to examine you upon certain
opinions and assertions of yours, which you, as well here openly
in disputations in the year of our Lord 1554, as at sundry and at
divers other times did affirm, maintain, and obstinately defend.
In the which commission be specially two points; the one which we
must desire you is, that if you shall now recant, revoke, and
disannul these your errors, and, together with all this realm,
yea, all the world, confess the truth, we, upon due repentance of
your part, shall receive you, reconcile you, acknowledge you no
longer a strayed sheep, but adjoin you again to the unity of
Christ's church, from the which you in the time of schism fell. So
that it is no new place to the which I exhort you; I desire you
but to return thither from whence you went. Consider, Master
Latimer, that without the unity of the church is no salvation, and
in the church can be no errors. Therefore what should stay you to
confess that which all the realm confesseth, to forsake that which
the king and queen their Majesties have renounced, and all the
realm recanted. It was a common error, and it is now of all
confessed; it shall be no more shame to you, than it was to us
all. Consider, Master Latimer, that within these twenty years this
realm also, with all the world, confessed one church, acknowledged
in Christ's church a head; and by what means and for what occasion
it cut off itself from the rest of Christianity, and renounced
that which in all times and ages was confessed, it is well known,
�nd might be now declared upon what good foundation the see of
Rome was forsaken, save that we must spare them that are dead, to
whom the rehearsal would be opprobrious: it is no usurped power,
as it hath been termed, but founded upon Peter by Christ, a sure
foundation, a perfect builder, as by divers places, as well of the
ancient fathers, as by the express word of God, may be proved."

With that Master Latimer, who before leaned his head to his hand,
began somewhat to remove his cap and kerchief from his ears. The
bishop proceeded, saying:

"For Christ spake expressly to Peter, saying, Pasce oves meas, et
rege oves meas, the which word doth not only declare a certain
ruling of Christ's flock, but includeth also a certain pre-
eminence and government; and therefore is the king called Rex a
regendo: so that in saying, rege, Christ declared a power which he
gave to Peter, which jurisdiction and power Peter by hand
delivered to Clement, and so in all ages hath it remained in the
see of Rome. This, if you shall confess with us, and acknowledge
with all the realm your errors and false assertions, then shall
you do that which we most desire, then shall we rest upon the
first part of our commission, then shall we receive you,
acknowledge you one of the church, and, according to the authority
given unto us, minister unto you, upon due repentance, the benefit
of absolution, to the which the king and queen their Majesties
were not ashamed to submit themselves, although they of themselves
were unspotted, and therefore needed no reconciliation: yet lest
the putrefaction and rottenness of all the body might be noisome,
and do damage to the head also, they (as I said) most humbly
submitted themselves to my Lord Cardinal his Grace, by him, as
legate to the pope's Holiness, to be partakers of the
reconciliation. But, if you shall stubbornly persevere in your
blindness; if you will not acknowledge your errors; if you, as you
now stand alone, will be singular in your opinions; if by schism
and heresy you will divide yourself from your church, then must we
proceed to the second part of the commission, which we would be
loth to do, that is, not to condemn you, for that we cannot do,
(that the temporal sword of the realm, and not we, will do,) but
to separate you from us, acknowledge you to be none of us, to
renounce you as no member of the church, to declare that you are a
lost child; and, as you are a rotten member of the church, so to
cut you off from the church, and so to commit you to the temporal
judges, permitting them to proceed against you, according to the
tenor of their laws. Therefore, Master Latimer, for God's love
consider your estate; remember you are a learned man; you have
taken degrees in the school, borne the office of a bishop;
remember you are an old man; spare your body, accelerate not your
death, and

MARY.]
ENGLISH ECCLESIASTICAL HISTORY.
-179

specially remember your soul's health, quiet of your conscience.
Consider, that if you should die in this state, you shall be a
stinking sacrifice to God; for it is the cause that maketh the
martyr, and not the death: consider, that if you die in this
state, you die without grace, for without the church can be no
salvation. Let not vain-glory have the upper hand, humiliate
yourself, captivate your understanding, subdue your reason, submit
yourself to the determination of the church, do not force us to do
all that we may do, let us rest in that part which we most
heartily desire, and I, for my part, [then the bishop put off his
cap,] again with all my heart exhort you."

After the bishop had somewhat paused, then Master Latimer lifted
up his head, (for before he leaned on his elbow,) and asked
whether his Lordship had said; and the bishop answered, "Yea."

Latimer.--"Then will your Lordship give me leave to speak a word
or two?"

Lincoln.--"Yea, Master Latimer, so that you use a modest kind of
talk, without railing or taunts."

Latimer.--"I beseech your Lordship license me to sit down."

Lincoln.--"At your pleasure, Master Latimer, take as much ease as
you will."

Latimer.--"Your Lordship gently exhorted me in many words to come
to the unity of the church. I confess, my Lord, a catholic church,
spread throughout all the world, in the which no man may err,
without the which unity of the church no man can be saved: but I
know perfectly by God's word, that this church is in all the
world, and hath not its foundation in Rome only, as you say; and
methought your Lordship brought a place out of the Scriptures to
confirm the same, that there was a jurisdiction given to Peter, in
that Christ bade him govern his people. Indeed, my Lord, St. Peter
did well and truly his office, in that he was bid regere; but,
since, the bishops of Rome have taken a new kind of regere. Indeed
they ought regere, but how, my Lord? not as they will themselves:
but this regere must be hedged in and ditched in. They must rule,
but according to the word of God. But the bishops of Rome have
turned the rule according to the word of God, into the rule
according to their own pleasures, and as it pleaseth them best: as
there is a book set forth which hath divers points in it, and,
amongst others, this point is one, which your Lordship went about
to prove by this word regere; and the argument which he bringeth
forth for the proof of that matter, is taken out of Deuteronomy,
where it is said, If there ariseth any controversy among the
people, the priests of theorder of Levi shall decide the matter
according to the law of God, so it must be taken. This book,
perceiving this authority to be given to the priests of the old
law, taketh occasion to prove the same to be given to the bishops
and others the clergy of the new law: but, in proving this matter,
whereas it was said there, as the priests of the order of Levi
should determine the matter 'according to God's law,' that
'according to God's law' is left out, and only is recited, as the
priests of the order of Levi shall decide the matter, so it ought
to be taken of the people; a large authority I assure you. What
gelding of Scripture is this? what clipping of God's coin?" With
the which terms the audience smiled. "This is much like the regere
which your Lordship talked of. Nay, nay, my Lords, we may not give
such authority to the clergy, to rule all things as they will. Let
them keep themselves within their commission. Now I trust, my
Lord, I do not rail yet."

Lincoln.--"No, Master Latimer, your talk is more like taunts than
railing: but in that I have not read the book which you blame so
much, nor know of any such, I can say nothing therein."

Latimer.--"Yes, my Lord, the book is open to be read, and is
entituled to one which is bishop of Gloucester, whom I never knew,
neither did at any time see him to my knowledge."

With that the people laughed, because the bishop of Gloucester sat
there in commission.

Then the bishop of Gloucester stood up and said it was his book.

Latimer.--"Was it yours, my Lord? Indeed I knew not your Lordship,
neither ever did I see you before, neither yet see you now,
through the brightness of the sun shining betwixt you and me."
Then the audience laughed again; and Master Latimer spake unto
them, saying:-

Latimer.--"Why, my masters, this is no laughing matter. I answer
upon life and death."

The bishop of Lincoln commanded silence, and then said:-

Lincoln.--"Master Latimer, if you had kept yourself within your
bounds, if you had not used such scoffs and taunts, this had not
been done." After this the bishop of Gloucester said, in excusing
of his book, "Master Latimer, hereby every man may see what
learning you have." Then Master Latimer interrupted him, saying:--

Latimer.--"Lo, you look for learning at my hands, which have gone
so long to the school of Oblivion, making the bare walls my
library; keeping me so long in prison, without book, or pen and
ink; and now you let me loose to come and answer to articles. You
deal with me as though two were appointed to fight for life and
death, and over-night the one, through friends and favour, is
cherished, and hath good counsel given him how to encounter with
his enemy. The other, for envy or lack of friends, all the whole
night is set in the stocks. In the morning, when they shall meet,
the one is in strength and lusty, the other is stark of his limbs,
and almost dead for feebleness. Think you, that to run through
this man with a spear is not a goodly victory?"

But the bishop of Gloucester, interrupting his answer, proceeded,
saying:--

Gloucester.--"I went not about to recite any place of Scripture in
that place of my book; for then, if I had not recited it
faithfully, you might have had just occasion of reprehension: but
I only in that place formed an argument a majore, in this sense;
that if in the old law the priests had power to decide matters of
controversy, much more then ought the authority to be given to the
clergy in the new law: and I pray you in this point what availeth
their rehearsal secundum legem Dei?"

Latimer.--"Yes, my Lord, very much. For I acknowledge authority to
be given to the spiritualty to decide matter of religion; and, as
my Lord said even now, regere; but they must do it secundum verbum
Dei, and not secundum voluntatem suam; according to the word and
law of God, and not after their own will, their own imaginations
and fantasies."

The bishop of Gloucester would have spoken more, saving that the
bishop of Lincoln said that they came not to dispute with Master
Latimer, but to take his determinate answers to their articles;
and so began to propose the same articles which were proposed to
Master Ridley. But Master Latimer interrupted him, speaking to the
bishop of Gloucester.

Latimer.--"Well, my Lord, I could wish more faithful dealing with
God's word, and not to leave out a part, and to snatch a part
here, and another there, but to rehearse the whole faithfully."

But the bishop of Lincoln, not attending to this saying of Master
Latimer, proceeded in the rehearsing of the articles in form and
sense as I declared before in the examination of the articles
proposed to Master Ridley, and required Master Latimer's answer to
the first. Then Master Latimer, making his protestation, that
notwithstanding these his answers, it should not be taken that
thereby he would acknowledge any authority of the bishop of Rome,
saying that he was the king �nd queen their Majesties' subject,
and not the pope's, neither could serve two masters at one time,
except he should first renounce one of them; required the notaries
so to take his protestation, that whatsoever he should say or do,
it should not be taken as though he did thereby agree to any
authority that came from the bishop of Rome.

The bishop of Lincoln said, that his protestation should be so
taken; but he required him to answer briefly, affirmatively or
negatively, to the first article, and so recited the same again;
and Master Latimer answered as followeth:--

Latimer.--"I do not deny, my Lord, that in the sacrament by spirit
and grace is the very body and blood of Christ; because that every
man, by receiving bodily that bread and wine, spiritually
receiveth the body and blood of Christ, and is made partaker
thereby of the merits of Christ's passion. But I deny that the
body and blood of Christ is in such sort in the sacrament, as you
would have it."

Lincoln.--"Then, Master Latimer, you answer affirmatively."

Latimer.--"Yea, if you mean of that gross and carnal being, which
you do take."

The notaries took his answer to be affirmatively.

Lincoln.--"What say you, Master Latimer, to the second article?"
and recited the same.

Latimer.--"There is, my Lord, a change in the bread and wine, and
such a change as no power but the omnipotency of God can make, in
that that which before was bread, should now have the dignity to
exhibit Christ's body; and yet the bread is still bread, and the
wine still wine. For the change is not in the nature, but in the
dignity; because now that which was common bread hath the dignity
to exhibit Christ's body: for whereas it was common bread, it is
now no more common bread, neither ought it to be so taken, but as
holy bread sanctified by God's word."

With that the bishop of Lincoln smiled, saying:--

Lincoln.--"Lo, Master Latimer, see what stedfastness is in your
doctrine! That which you abhorred �nd despised most, you now most
establish: for whereas you most railed at holy bread, you now make
your communion holy bread."

Latimer.--"Tush, a rush for holy bread. I say the bread in the
communion is a holy bread indeed." But the bishop of London
interrupted him and said:-

Lincoln.--"Oh, ye make a difference between holy bread and holy
bread." [With that the audience laughed.] "Well, Master Latimer,
is not this your answer, that the substance of bread and wine
remaineth after the words of consecration?"

Latimer.--"Yes, verily, it must needs be so; for Christ himself
calleth it bread, St. Paul calleth it bread, the doctors confess
the same, the nature of a sacrament confirmeth the same, and I
call it holy bread: not in that I make no difference betwixt your
holy bread and this, but for the holy office which it beareth,
that is, to be a figure of Christ's body; and not only a bare
figure, but effectually to represent the same."

So the notaries penned his answer to be affirmatively.

Lincoln.--"What say you to the third question?" and recited the
same.

Latimer.--"No, no, my Lord, Christ made one perfect sacrifice for
all the whole world, neither can any man offer him again, neither
can the priest offer up Christ again for the sins of man, which he
took away by offering himself once for all (as St. Paul saith)
upon the cross; neither is there any propitiation for our sins,
saving his cross only."

So the notaries penned his answer to this article also to be
affirmatively.

Lincoln.--"What say you to the fourth, Master Latimer?"

And recited it. After the recital whereof, when Master Latimer
answered not, the bishop asked him whether he heard him or no?

Latimer.--"Yes, but I do not understand what you mean thereby."

Lincoln.--"Marry, only this, that these your assertions were
condemned by Master Dr. Weston as heresies; is it not so, Master
Latimer?"

Latimer.--"Yes, I think they were condemned. But how unjustly, He
that shall be judge of all knoweth."

So the notaries took his answer to this article also to be
affirmatively.

Lincoln.--"What say you, Master Latimer, to the fifth article?"
And recited it.

Latimer.--"I know not what you mean by these terms. I am no
lawyer; I would you would propose the matter plainly."

Lincoln.--"In that we proceed according to the law, we must use
their terms also. The meaning only is this, that these your
assertions are notorious, evil spoken of, and yet common and
recent in the mouths of the people."

Latimer.--"I cannot tell how much, nor what men talk of them. I
come not so much among them, in that I have been secluded a long
time. What men report of them I know not, nor care not."

This answer taken, the bishop of Lincoln said, "Master Latimer, we
mean not that these your answers shall be prejudicial to you. To-
morrow you shall appear before us again, and then it shall be
lawful for you to alter and change what you will. We give you
respite till to-morrow, trusting that, after you have pondered
well all things against tomorrow, you will not be ashamed to
confess the truth."

Latimer.--"Now, my Lord, I pray you give me licence in three
words, to declare the causes why I have refused the authority of
the pope."

Lincoln.--"Nay, Master Latimer, to-morrow you shall have licence
to speak forty words."

Latimer.--"Nay, my Lords, I beseech you to do with me now as it
shall please your Lordships: I pray you let not me be troubled to-
morrow again."

Lincoln.--"Yes, Master Latimer, you must needs appear again to-
morrow."

Latimer.--"Truly, my Lord, as for my part, I require no respite,
for I am at a point; you shall give me respite in vain: therefore
I pray you let me not trouble you to-morrow."

Lincoln.--"Yes, for we trust God will work with you against to-
morrow. There is no remedy: you must needs appear again to-morrow,
at eight of the clock, in St. Mary's church."

And forthwith the bishop charged the mayor with Master Latimer,
and dismissed him, and then brake up their session for that day,
about one of the clock at afternoon.

Here followeth the second day's session.


THE next day following, (which was the first day of October,)
somewhat after eight of the clock, the said lords repaired to St.
Mary's church, and after they were set in a high throne well
trimmed with cloth of tissue and silk, then appeared Master
Ridley, who was set at a framed table a good space from the
bishop's feet, which table had a silk cloth cast over it, the
which place was compassed about with framed seats in quadrate
form, partly for gentlemen which repaired thither (for this was
the session day also of gaol-delivery) and heads of the university
to sit, and partly to keep off the press of the audience: for the
whole body, as well of the university as of the town, came thither
to see the end of these two persons. After Master Ridley's
appearance, and the silence of the audience, the bishop of Lincoln
spake in manner following:

Lincoln.--"Master Ridley, yesterday when that we challenged you
for not uncovering your head, you excused yourself of that whereof
no man accused you, in saying you did not put on your cap for any
obstinacy towards us, which as touching our own persons desired no
such obedience of you, but only in respect of them whose persons
we bear; neither (you said) for any contempt that you bear to this
worshipful audience, which although they justly may, yet in this
case require no such humility of you; neither for any derogation
of honour to my Lord Cardinal's Grace, in that he is descended
from the regal blood, in that he is a man most noble, both for his
excellent qualities and singular learning: for, as touching those
points, you said, you with all humility would honour, reverence,
and worship his Grace; but, in that he is legate to the most
reverend father in God the pope's Holiness (with that the bishop
and all then present put off their caps, but Master Ridley moved
not his) you said you neither could nor would by any means be
induced to give him honour: but, forasmuch as this is the point,
as we told you yesterday, why we require honour and reverence of
you, we tell you now as we did then, except you take the pains to
move your bonnet, we will take the pains to cause your bonnet to
be taken from you, except you pretend sickness, as yesterday you
did not."

Ridley.--"I pretend now none other cause than I did yesterday;
that is, only that hereby it may appear that not only in word and
confession, but also by all my gesture and behaviour, in no point
I agree or admit any authority or power that shall come from the
pope; and not from any pride of mind, (as God is my judge,)
neither for contempt of your Lordships or of this worshipful
audience, neither for derogation of honour due to my Lord
Cardinal's Grace as concerning those points which your Lordship
spake of; that is, his noble parentage and singular graces in
learning. And as for taking my cap away, your Lordship may do as
it shall please you; it shall not offend me, but I shall be
content with your ordinance in that behalf."

Lincoln.--"Forasmuch as you do answer now as you did yesterday, we
must do also as we did then:" and forthwith one of his beadles
very hastily snatched his cap from his head.

After this the bishop of Lincoln began the examination in sense
following:

Lincoln.--"Master Ridley, yesterday we took your answer to certain
articles, which we then proposed unto you: but because we could
not be thoroughly satisfied with your answer then to the first
article, neither could the notaries take any determinate answer of
you, we (you requiring the same) granted you licence to bring your
answer in writing, and thereupon commanded the mayor that you
should have pen, paper, and ink, yea, any books also that you
would require, if they were to be gotten: we licensed you then,
also, to alter your former answers this day at your pleasure.
Therefore we are come now hither, to see whether you are in the
same mind now that you were in yesterday, (which we would not
wish,) or contrary, contented to revoke all your former
assertions, and in all points consent to submit yourself to the
determination of the universal church; and I for my part most
earnestly exhort you, [and therewith he put off his cap,] not
because my conscience pricketh me, as you said yesterday, but
because I see you a rotten member, and in the way of perdition.
Yesterday I brought forth amongst others St. Augustine, to prove
that authority hath always been given to the see of Rome, and you
wrested the words far contrary to St. Augustine's meaning, in that
you would have totus mundus to be applied only to Europe, which is
but the third part of all the world: whereas, indeed, the process
of St. Augustine's words will not admit that your interpretation;
for he saith not totus mundus Christianus in transmarinis, &c.,
but first, 'all the Christian world is subject to the Church of
Rome,' and afterwards addeth, in transmarinis partibus, 'beyond
the sea,' but only to augment the dominion of the see of Rome."

But Master Ridley still persevered in his former answer, saying;

"I am sure, my Lord, you have some skill in cosmography, in the
which you shall understand that there is a sea called Mare
Mediterraneum, cast between Europe and Africa, in the which be
meant Europe beyond the sea; even as I should say the whole world
beyond the sea, excepting England in the which I stand."

And here many words were spent upon the interpretation of the same
place of St. Augustine. After long disceptation the bishop of
Lincoln said, that the meaning of St. Augustine might be known by
the consent of other the doctors; and rehearsed divers. But Master
Ridley required the rehearsal of the places, and to read the very
words of the doctors, saying, that perhaps those which the bishop
rehearsed, being proponed in other terms in the doctors, would
admit a contrary meaning and interpretation: but in that book, out
of the which the bishop rehearsed them, were none of the doctors,
but only the sentences drawn out of the doctors by some studious
man: he could not recite the very words of the doctors.

Then after, Lincoln came to Cyril, which (as he said) made against
Master Ridley in the sacrament, even by Philip Melancthon's own
alleging in his Common-Places; and forthwith he called for
Melancthon, but in vain, because all such books were burned a
little before -- wherefore he passed it over.

"Cyril also, in another place, proving to the Jews that Christ was
come, useth this reason, 'Altars are erected in Christ's name in
Britain, and in far countries: ergo, Christ is come.' But we may
use the contrary of that reason, 'Altars are plucked down in
Britain: ergo, Christ is not come.' A good argument a contrariis.
I will stand to it in the schools by and by with any man. Ye see
what a good argument this your doctrine maketh for the Jews, to
prove that Christ is not come."

"Dr. Ridley smiling, answered, 'Your Lordship is not ignorant that
this word altare, in the Scripture, signifieth as well the altar
whereupon the Jews were wont to make their burnt sacrifices, as
the table of the Lord's supper. Cyril meaneth there by this word
altare, not the Jewish altar, but the table of the Lord; and by
that saying, 'Altars are erected in Christ's name: ergo, Christ is
come,' he meaneth that the communion is ministered in his
remembrance: ergo, Christ is come. For the strength of his
argument is, because the remembrance of a thing cannot be, except
itself be past; then could not all countries celebrate the
communion in remembrance of Christ's passion, except Christ had
been come and suffered. As for the taking down of the altars, it
was done upon just considerations, for that they seemed to come
too nigh to the Jews' usage: neither was the supper of the Lord at
any time better ministered, more duly received, than in those
latter days when all things were brought to the rites and usage of
the primitive church."

Lincoln.--"A goodly receiving, I promise you, to set an oyster
table instead of an altar, and to come from puddings at
Westminster, to receive and yet, when your table was constituted,
you could never be content, in placing the same now east, now
north, now one way, now another, until it pleased God of his
goodness to place it clean out of the church."

Ridley.--"Your Lordship's unreverent terms do not elevate the
thing. Perhaps some men came more devoutly from puddings, than
other men now do from other things."

Lincoln.--"As for that, Master Ridley, you ought to be judge of no
man: but by this your reasoning you cause us to stretch and
enlarge our instructions. We came not to reason, but to take your
determinate answers to our articles;" and eftsoons he read the
first article in manner above specified. "Now, Master Ridley, what
say you to the first article? If you have brought your answer in
writing, we will receive it; but if you have written any other
matter, we will not receive it."

Then Master Ridley took a sheet of paper out of his bosom, and
began to read that which he had written: but the bishop of Lincoln
commanded the beadle to take it from him. But he desired licence
to read it, saying that it was nothing but his answer, but the
bishop would in no wise suffer him.

Ridley.--"Why, my Lord, will you require my answer, and not suffer
me to publish it? I beseech you, my Lord, let the audience bear
witness in this matter. Your Lordships may handle it at your
pleasure; therefore let the audience be witness to your doings."

Lincoln.--"Well, Master Ridley, we will first see what you have
written, and then, if we shall think it good to be read, you shall
have it published; but, except you will deliver it first, we will
take none at all of you."

With that Master Ridley, seeing no remedy, delivered it to an
officer, which immediately delivered it to the bishop of Lincoln,
who, after he had secretly communicated it to the other two
bishops, declared the sense, but would not read it as it was
written, saying, that it contained words of blasphemy; therefore
he would not fill the ears of the audience therewithal, and so
abuse their patience. Notwithstanding Master Ridley desired very
instantly to have it published, saying, that except a line or two,
there was nothing contained but the ancient doctors' sayings, for
the confirmation of his assertions.

After the said bishops had secretly viewed the whole, then the
bishop of Lincoln said:--

Lincoln.--"In the first part, Master Ridley, is nothing contained
but your protestation, that you would not have these your answers
so to be taken as though you seemed thereby to consent to the
authority or jurisdiction of the pope's Holiness."

Ridley.--"No, my Lord, I pray you read it out that the audience
may hear it."

But the bishop of Lincoln would in no wise, because (he said)
there were contained words of blasphemy.

Then the bishop of Lincoln recited the first article, and required
Master Ridley's answer to it. Then Master Ridley said, that his
answer was there in writing, and desired that it might be
published: but the bishop would not read the whole, but here and
there a piece of it. So the notaries took his answer, that he
referred him to his answer in writing exhibited now, and also
before at the time of disputation, Master Doctor Weston being
prolocutor.

In like wise the bishop of Lincoln recited the second article, and
required an answer, and Master Ridley referred him to his answer
in writing, exhibited now, and also before at the time of
disputation: and like answers were taken to all the residue of the
articles.

These answers in this manner rehearsed, taken, and penned of the
notaries, the bishop of Gloucester began an exhortation to move
Master Ridley to turn.

Gloucester.--"If you would once empty your stomach, captivate your
senses, subdue your reason, and together with us consider what a
feeble ground of your religion you have, I do not doubt but you
might easily be induced to acknowledge one church with us, to
confess one faith with us, and to believe one religion with us.
For what a weak and feeble stay in religion is this I pray you?
Latimer leaneth to Cranmer, Cranmer to Ridley, and Ridley to the
singularity of his own wit: so that if you overthrew the
singularity of Ridley's wit, then must needs the religion of
Cranmer and Latimer fall also. You remember well, Master Ridley,
that the prophet speaketh most truly, saying, V�, V�, Woe be to
them which are singular and wise in their own conceits!

"But you will say here, 'It is true that the prophet saith: but
how know you that I am wise in mine own conceit?' Yes, Master
Ridley, you refuse the determination of the catholic church; you
must needs be singular and wise in your own conceit, for you bring
Scripture for the probation of your assertions, and we also bring
Scriptures; you understand them in one sense, and we in another.
How will you know the truth herein? If you stand to your own
interpretation, then you are singular in your own conceit: but, if
you say you will follow the minds of the doctors and ancient
fathers, semblably you understand them in one meaning, and we take
them in another. How will ye know the truth herein? If you stand
to your own judgment, then are you singular in your own conceit;
then can you not avoid the v� and woe which the prophet speaketh
of. Wherefore if you have no stay but the catholic church in
matters of controversy, except you will rest upon the singularity
and wisdom of your own brain, if the prophet most truly saith, V�,
V�, Woe, woe be to them that are wise in their own conceit! then,
for God's love, Master Ridley, stand not singular; be not you wise
in your own conceit; please not yourself over-much. How were the
Arians, the Manichees, Eutychians, with other divers heretics
which have been in the church,-- how I pray you were they
suppressed and convinced? By reasoning and disputations? No,
truly, the Arians had no more places of Scripture for the
confirmation of their heresy, than the catholics for the defence
of the truth. How then were they convinced? Only by the
determination of the church. And, indeed, except we do constitute
the church our foundation, stay, and judge, we can have no end of
controversies, no end of disputations. For in that we all bring
Scriptures and doctors for the probation of our assertions, who
should be judge of this our controversy? If we ourselves, then, be
singular and wise in our own conceits, then cannot we avoid the
woe that the prophet speaketh of.

"It remaineth therefore that we submit ourselves to the
determination and arbitrement of the church, with whom God
promised to remain to the world's end, to whom he promised to send
the Holy Ghost which should teach it the truth. Wherefore, Master
Ridley, if you will avoid the woe that the prophet speaketh of, be
not you wise in your judgment: if you will not be wise and
singular in your own judgment, captivate your own understanding,
subdue your reason, and submit yourself to the determination of
the church."

This is briefly the sum of the oration of the bishop of
Gloucester, by the which he endeavoured in many more words,
amplifying and enlarging the matter eloquently with sundry points
of rhetoric to move affections, to persuade Master Ridley to
recant and forsake his religion.

To whom Master Ridley answered in few words, that he said most
truly with the prophet, Woe be to him that is wise in his own
conceit! but that he acknowledgeth no such singularity in him, nor
knew any cause why he should attribute so much to himself. And
whereas he, the bishop of Gloucester, said Master Cranmer leaned
to him, that was most untrue, in that he was but a young scholar
in comparison of Master Cranmer: for at what time he was a young
scholar, then was Master Cranmer a doctor, so that he confessed
that Master Cranmer might have been his schoolmaster these many
years. It seemed that he would have spoken more, but the bishop of
Gloucester interrupted him, saying:--

Gloucester.--"Why, Master Ridley, it is your own confession, for
Master Latimer, at the time of his disputation, confessed his
learning to lie in Master Cranmer's books, and Master Cranmer also
said, that it was your doing."

Likewise the bishop of Lincoln, with many words, and gently
holding his cap in his hand, desired him to turn. But Master
Ridley made an absolute answer, that he was fully persuaded the
religion which he defended to be grounded upon God's word; and,
therefore, without great offence towards God, great peril and
damage of his soul, he could not forsake his Master and Lord God,
but desired the bishop to perform his grant, in that his Lordship
said the day before, that he should have licence to show his cause
why he could not with a safe conscience admit the authority of the
pope. But the bishop of Lincoln said, that whereas then he had
demanded licence to speak three words, he was contented then that
he should speak forty, and that grant he would perform.

Then stepped forth Dr. Weston, which sat by, and said, "Why, my
Lord, he hath spoken four hundred already." Master Ridley
confessed he had, but they were not of his prescribed number,
neither of that matter. The bishop of Lincoln bade him take his
licence: but he should speak but forty, and he would tell them
upon his fingers. And eftsoons Master Ridley began to speak: but
before he had ended half a sentence, the doctors sitting by cried
and said, that his number was out; and with that he was put to
silence.

After this the bishop of Lincoln, which sat in the midst, began to
speak as followeth:

Lincoln.--"Now I perceive, Master Ridley, you will not permit nor
suffer us to stay in that point of our commission which we most
desired: for I assure you, there is never a word in our commission
more true than dolentes et gementes: for indeed I for my part (I
take God to witness) am sorry for you."

Whereunto Master Ridley answered, "I believe it well, my Lord,
forasmuch as one day it will be burdenous to your soul."

Lincoln.--"Nay, not so, Master Ridley, but because I am sorry to
see such stubbornness in you, that by no means you may be
persuaded to acknowledge your errors, and receive the truth. But,
seeing it is so, because you will not suffer us to persist in the
first, we must of necessity proceed to the other part of our
commission. Therefore I pray you hearken what I shall say."

And forthwith he did read the sentence of condemnation, which was
written in a long process: the tenor of which, because it is
sufficiently already expressed before, we thought meet in this
place to omit, forasmuch as they are rather words of course, than
things devised upon deliberation. Howbeit indeed the effect was as
this:

"That forasmuch as the said Nicholas Ridley did affirm, maintain,
and stubbornly defend certain opinions, assertions, and heresies,
contrary to the word of God, and the received faith of the church,
as in denying the true and natural body of Christ, and his natural
blood, to be in the sacrament of the altar: Secondarily, in
affirming the substance of bread and wine to remain after the
words of the consecration: Thirdly, in denying the mass to be a
lively sacrifice of the church for the quick and the dead; and by
no means would be induced and brought from these his heresies:
they therefore (the said John of Lincoln, James of Gloucester,
John of Bristol), did judge and condemn the said Nicholas Ridley
as a heretic, and so adjudged him presently both by word and also
in deed, to be degraded from the degree of a bishop, from
priesthood, and all ecclesiastical order; declaring, moreover, the
said Nicholas Ridley to be no member of the church: and therefore
committed him to the secular powers, of them to receive due
punishment according to the tenor of the temporal laws; and
further excommunicating him by the great excommunication."

The last appearance and examination of Master Latimer before the
commissioners.

This sentence being published by the bishop of Lincoln, Master
Ridley was committed as a prisoner to the mayor, and immediately
Master Latimer was sent for: but in the mean season the carpet or
cloth which lay upon the table whereat Master Ridley stood, was
removed, because (as men reported) Master Latimer had never the
degree of a doctor, as Master Ridley had. But eftsoons as Master
Latimer appeared, as he did the day before, perceiving no cloth
upon the table, he laid his hat, which was an old felt, under his
elbows, and immediately spake to the commissioners, saying:

Latimer.--"My Lords, I beseech your Lordships to set a better
order here at your entrance: for I am an old man, and have a very
evil back, so that the press of the multitude doth me much harm."

Lincoln.--"I am sorry, Master Latimer, for your hurt. At your
departure we will see to better order."

With that Master Latimer thanked his Lordship, making a very low
courtesy. After this the bishop of Lincoln began on this manner:

Lincoln.--"Master Latimer, although yesterday after we had taken
your answers to those articles which we proposed, we might have
justly proceeded to judgment against you, especially in that you
required the same, yet we, having a good hope of your returning,
desiring not your destruction, but rather that you would recant,
revoke your errors, and turn to the catholic church, deferred
further process till this day; and now, according to the
appointment, we have called you here before us, to hear whether
you are content to revoke your heretical assertions and submit
yourself to the determination of the church, as we most heartily
desire; and I, for my part, as I did yesterday, most earnestly do
exhort you: or to know whether you persevere still the man that
you were, for the which we would be sorry."

It seemed that the bishop would have further proceeded, saving
that Master Latimer interrupted him, saying:

Latimer.--"Your Lordship often doth repeat the catholic church, as
though I should deny the same. No, my Lord, I confess there is a
catholic church, to the determination of which I will stand; but
not the church which you call catholic, which sooner might be
termed diabolic. And whereas you join together the Romish and
catholic church, stay there, I pray you. For it is one thing to
say Romish church, and another thing to say catholic church: I
must use here, in this mine answer, the counsel of Cyprian, who at
what time he was ascited before certain bishops that gave him
leave to take deliberation and counsel, to try and examine his
opinion, he answered them thus: 'In sticking and persevering in
the truth, there must no counsel nor deliberation be taken.' And
again, being demanded of them sitting in judgment, which was most
like to be of the church of Christ, whether he who was persecuted,
or they who did persecute? 'Christ,' said he, 'hath foreshowed,
that he that doth follow him, must take up his cross and follow
him. Christ gave knowledge that the disciples should have
persecution and trouble.' How think you then, my Lords, is it like
that the see of Rome, which hath been a continual persecutor, is
rather the church, or that small flock which hath continually been
persecuted of it, even to death? Also the flock of Christ hath
been but few in comparison to the residue, and ever in subjection"
which he proved, beginning at Noah's time even to the apostles.

Lincoln.--"Your cause and St. Cyprian's is not one, but clean
contrary: for he suffered persecution for Christ's sake and the
gospel. But you are in trouble for your errors and false
assertions, contrary to the word of God and the received truth of
the church."

Master Latimer interrupting him, said: "Yes verily, my cause is as
good as St. Cyprian's: for his was for the word of God, and so is
mine."

But Lincoln goeth forth in his talk: "Also at the beginning and
foundation of the church, it could not be but that the apostles
should suffer great persecution. Further, before Christ's coming,
continually, there were very few which truly served God; but,
after his coming, began the time of grace. Then began the church
to increase, and was continually augmented, until it came unto
this perfection, and now hath justly that jurisdiction which the
unchristian princes before by tyranny did resist. There is a
diverse consideration of the estate of the church now in the time
of grace, and before Christ's coming. But, Master Latimer,
although we had instructions given us determinately to take your
answer to such articles as we should propose, without any
reasoning or disputations, yet we, hoping by talk somewhat to
prevail with you, appointed you to appear before us yesterday in
the divinity school, a place for disputations. And whereas then,
notwithstanding you had licence to say your mind, and were
answered to every matter, yet you could not be brought from your
errors, we, thinking that from that time ye would with good
advisement consider your estate, gave you respite from that time
yesterday when we dismissed you, until this time; and now have
called you again in this place, by your answers to learn whether
you are the same man you were then or no? Therefore we will
propose unto you the same articles which we did then, and require
of you a determinate answer, without further reasoning" and
eftsoons recited the first article.

Latimer.--"Always my protestation saved, that by these mine
answers it should not be thought that I did condescend and agree
to your Lordships' authority, in that you are legated by authority
of the pope, so that thereby I might seem to consent to his
jurisdiction -- to the first article I answer now, as I did
yesterday, that in the sacrament the worthy receiver receiveth the
very body of Christ, and drinketh his blood by the Spirit and
grace: but, after that corporal being, which the Romish church
prescribeth, Christ's body and blood is not in the sacrament under
the forms of bread and wine."

The notaries took his answer to be affirmatively. For the second
article he referred himself to his answers made before. After this
the bishop of Lincoln recited the third article, and required a
determinate answer.

Latimer.--"Christ made one oblation and sacrifice for the sins of
the whole world, and that a perfect sacrifice; neither needeth
there to be any other, neither can there be any other,
propitiatory sacrifice."

The notaries took his answer to be affirmatively. In like manner
did he answer to the other articles, not varying from his answers
made the day before. After his answers were penned of the
notaries, and the bishop of Lincoln had exhorted him in like sort
to recant, as he did Master Ridley, and revoke his errors and
false assertions, and Master Latimer had answered that he neither
could nor would deny his Master Christ, and his verity, the bishop
of Lincoln desired Master Latimer to hearken to him: and then
Master Latimer, hearkening for some new matter and other talk, the
bishop of Lincoln read his condemnation; after the publication of
the which, the said three bishops brake up their sessions, and
dismissed the audience. But Master Latimer required the bishop to
perform his promise in saying the day before, that he should have
licence briefly to declare the cause, why he refused the pope's
authority. But the bishop said that now he could not hear him,
neither. ought to talk with him.

Then Master Latimer asked him, whether it were not lawful for him
to appeal from this his judgment. And the bishop asked him again
to whom he would appeal. "To the next general council," quoth
Master Latimer, "which shall be truly called in God's name." With
that appellation the bishop was content: but, he said, it would be
a long season before such a convocation as he meant would be
called.

Then the bishop committed Master Latimer to the mayor, saying,
"Now he is your prisoner, Master Mayor." Because the press of the
people was not yet diminished, each man looking for further
process, the bishop of Lincoln commanded avoidance, and willed
Master Latimer to tarry till the press were diminished, lest he
should take hurt at his egression, as he did at his entrance. And
so continued Bishop Ridley, and Master Latimer, in durance till
the sixteenth day of the said month of October.

A communication between Dr. Brooks and Dr. Ridley, in the house of
Master Irish, the 15th day of October, at which time he was
degraded.

In the mean season, upon the fifteenth day in the morning, and the
same year abovesaid, Dr. Brooks, the bishop of Gloucester, and the
vice-chancellor of Oxford, Dr. Marshal, with divers other of the
chief and heads of the same university, and many others
accompanying them, came unto Master Irish's house, then mayor of
Oxford, where Dr. Ridley, late bishop of London, was close
prisoner. And when the bishop of Gloucester came into the chamber
where the said Dr. Ridley did lie, he told him for what purpose
their coming was unto him, saying, that yet once again the queen's
Majesty did offer unto him, by them, her gracious mercy, if that
he would receive the same, and come home again to the faith which
he was baptized in, and revoke his erroneous doctrine that he of
late had taught abroad to the destruction of many. And further
said, that if he would not recant and become one of the catholic
church with them, then they must needs (against their wills)
proceed according to the law, which they would be very loth to do,
if they might otherwise.

"But," saith he, "we have been oftentimes with you, and have
requested that you would recant this your fantastical and devilish
opinion, which hitherto you have not, although you might in so
doing win many, and do much good. Therefore, good Master Ridley,
consider with yourself the danger that shall ensue, both of body
and soul, if that you shall so wilfully cast yourself away in
refusing mercy offered unto you at this time."

"My Lord," quoth Dr. Ridley, "you know my mind fully herein; and
as for the doctrine which I have taught, my conscience assureth me
that it was sound, and according to God's word (to his glory be it
spoken); the which doctrine, the Lord God being my helper, I will
maintain so long as my tongue shall wag, and breath is within my
body, and in confirmation thereof seal the same with my blood."

Gloucester.--"Well, you were best, Master Ridley, not to do so,
but to become one of the church with us: for you know this well
enough, that whosoever is out of the catholic church, cannot be
saved. Therefore I say once again, that while you have time and
mercy offered you, receive it, and confess with us the pope's
Holiness to be the chief head of the same church."

Ridley.--"I marvel that you will trouble me with any such vain and
foolish talk. You know my mind concerning the usurped authority of
that Romish antichrist. As I confessed openly in the schools, so
do I now, that both by my behaviour and talk I do no obedience at
all unto the bishop of Rome, nor to his usurped authority, and
that for divers good and godly considerations."

And here Dr. Ridley would have reasoned with the said Brooks,
bishop of Gloucester, of the bishop of Rome's authority, but could
not be suffered, and yet he spake so earnestly against the pope
therein, that the bishop told him, if he would not hold his peace,
he should be compelled against his will. "And seeing," saith he,
"that you will not receive the queen's mercy now offered unto you,
but stubbornly refuse the same, we must, against our wills,
proceed according to our commission to degrading, taking from you
the dignity of priesthood. For we take you for no bishop, and
therefore we will the sooner have done with you. So, committing
you to the secular power, you know what doth follow."

Ridley.--"Do with me as it shall please God to suffer you, I am
well content to abide the same with all my heart."

Gloucester.--"Put off your cap, Master Ridley, and put upon you
this surplice."

Ridley.--"Not I, truly."

Gloucester.--"But you must."

Ridley.--"I will not."

Gloucester.--"You must therefore make no more ado, but put this
surplice upon you."

Ridley.--"Truly, if it come upon me, it shall be against my will."

Gloucester.--"Will you not do it upon you?"

Ridley.--"No, that I will not."

Gloucester.--"It shall be put upon you by one or other."

Ridley.--"Do therein as it shall please you; I am well contented
with that, and more than that; the servant is not above his
master. If they dealt so cruelly with our Saviour Christ, as the
Scripture maketh mention, and he suffered the same patiently, how
much more doth it become us his servants."

And in saying of these words, they put upon the said Dr. Ridley
the surplice, with all the trinkets appertaining to the mass. And
as they were putting on the same, Dr. Ridley did vehemently
inveigh against the Romish bishop, and all that foolish apparel,
calling him antichrist, and the apparel foolish and abominable,
yea, too fond for a vice in a play, insomuch that Bishop Brooks
was exceeding angry with him, and bade him hold his peace, for he
did but rail. Dr. Ridley answered him again, and said, so long as
his tongue and breath would suffer him, he would speak against
their abominable doings, whatsoever happened unto him for so
doing.

Gloucester.--"Well, you were best to hold your peace, lest your
mouth be stopped."

At which words one Edridge, the reader then of the Greek lecture,
standing by, said to Dr. Brooks; "Sir, the law is, he should be
gagged; therefore let him be gagged." At which words Dr. Ridley,
looking earnestly upon him that so said, wagged his head at him,
and made no answer again, but with a sigh said, "Oh, well, well,
well!" So they proceeded in their doings, yet nevertheless Dr.
Ridley was ever talking things not pleasant to their ears,
although one or other bade him hold his peace, lest he should be
caused against his will.

When they came to that place where Dr. Ridley should hold the
chalice and the wafer-cake, called the singing-bread, they bade
him hold the same in his hands. And Dr. Ridley said, "They shall
not come in my hands; for, if they do, they shall fall to the
ground for all me." Then there was one appointed to hold them in
his hand, while Bishop Brooks read a certain thing in Latin,
touching the degradation ,of spiritual persons according to the
pope's law.

Afterward they put a book in his hand, and withal read (as is
before said) a certain thing in Latin, the effect whereof was "We
do take from you the office of preaching the gospel," &c. At which
words Dr. Ridley gave a great sigh, looking up towards heaven,
saying, "O Lord God, forgive them this their wickedness!" And as
they put upon him the mass-gear, so they began with the uppermost
garment, in taking it away again, reading a thing in Latin,
according to the order contained in the said book of the pope's
law. Now when all was taken from him, saving only the surplice
left on his back, as they were reading and taking it away, Dr.
Ridley said unto them, "Lord God, what power be you of, that you
can take from a man that which he never had! I was never singer in
all my life, and yet you will take from me that which I never
had."

So when all this their abominable and ridiculous degradation was
ended very solemnly, Dr. Ridley said unto Dr. Brooks, "Have you
done? If you have done, then give me leave to talk with you a
little concerning these matters." Brooks answered and said,
"Master Ridley, we may not talk with you; you be out of the
church, and our law is, that we may not talk with any that be out
of the church." Then Master Ridley said, "Seeing that you will not
suffer me to talk, neither will vouchsafe to hear me, what remedy
but patience? I refer my cause to my heavenly Father, who will
reform things that be amiss, when it shall please him." At which
words they would have been gone, but Master Ridley said, "My Lord,
I would wish that your Lordship would vouchsafe to read over and
peruse a little book of Bertram's doings, concerning the
sacrament. I promise you, you shall find much good learning
therein, if you will read the same with an indifferent judgment."
Dr. Brooks made no answer to this, but would have been gone away.
Then Master Ridley said.

"Oh, I perceive that you cannot away with this manner of talk.
Well! it boots not, I will say no more, I will speak of worldly
affairs. I pray you therefore, my Lord, hear me, and be a mean to
the queen's Majesty, in the behalf of a great many of poor men,
and especially for my poor sister and her husband which standeth
there. They had a poor living granted unto them by me, whiles I
was in the see of London, and the same is taken away from them, by
him that now occupieth the same room, without all law or
conscience. Here I have a supplication to the queen's Majesty in
their behalfs. You shall hear the same read, so shall you perceive
the matter the better."

Then he read the same and, when he came to the place in the
supplication, that touched his sister by name, then he wept, so
that for a little space he could not speak for weeping. After that
he had left off weeping, said, "This is nature that moveth me: but
I have now done." And with that read out the rest, and delivered
the same to his brother, commanding him to put it up to the
queen's Majesty, and to sue, not only for himself, but also for
such as had any leases or grants by him, and were put from the
same by Dr. Bonner, then bishop of London. Whereunto Brooks said,
"Indeed Master Ridley, your request in this supplication is very
lawful and honest: therefore I must needs in conscience speak to
the queen's Majesty for them."

Ridley.--"I pray you, for God's sake, do so."

Gloucester.--"I think your request will be granted, except one
thing let it, and that is, I fear, because you do not allow the
queen's proceedings, but obstinately withstand the same, that it
will hardly be granted."

Ridley.--"What remedy? I can do no more but speak and write. I
trust I have discharged my conscience therein; and God's will be
done."

Gloucester.--"I will do what lieth in me."

The copy of this supplication written to the queen here followeth.

"May it please your Majesty, for Christ our Saviour's sake, in a
matter of conscience (and now not for myself, but for other poor
men) to vouchsafe to hear and understand this humble supplication.
It is so, honourable princess, that in the time whiles I was in
the ministry of the see of London, divers poor men, tenants
thereof, have taken new leases of their tenantries and holdings,
and some have renewed and changed their old, and therefore have
paid fines and sums of money, both to me, and also to the chapter
of Paul's, for the confirmation of the same.

"Now, I hear say, that the bishop which occupieth the same room
now, will not allow the foresaid leases, which must redound to
many poor men's utter ruin and decay. Wherefore this is mine
humble supplication unto your honourable Grace, that it may please
the same, for Christ's sake, to be unto the foresaid poor men
their gracious patroness and defender, either that they may enjoy
their foresaid leases and years renewed, as I suppose when their
matter shall be heard with conscience, both justice, conscience,
and equity shall require, for that their leases shall be found (I
trust) made without fraud or cunning, either of their part, or of
mine, and always also the old rents reserved to the see without
any kind of damage thereof: or if this will not be granted, then
that it may please your gracious Highness, to command that the
poor men may be restored to their former leases and years, and to
have rendered to them again such sums of money as they paid to me
and to the chapter for their leases and years, so now taken from
them. Which thing concerning the fines paid to me, may be easily
done, if it shall please your Majesty to command some portion of
those goods which I left in my house when I fled in hope of pardon
for my trespass towards your Grace, which goods (as I have heard)
be yet reserved in the same house. I suppose that half of the
value of my plate that I left in mine offices, and specially in an
iron chest in my bedchamber, will go nigh to restore all such
fines received, the true sums and parcels whereof are not set in
their leases; and therefore, if that way shall please your
Highness, they must be known by such ways and means as your
Majesty, by the advice of men of wisdom and conscience, shall
appoint: but yet, for Christ's sake, I crave and most humbly
beseech your Majesty, of your most gracious pity and mercy, that
the former way may take place.

"I have also a poor sister that came to me out of the north, with
three fatherless children, for her relief, whom I married after to
a servant of mine own house: she is put out of that I did provide
for them. I beseech your honourable Grace, that her case may be
mercifully considered, and that the rather, in contemplation that
I never had of him, which suffered in durance at my entrance into
the see of London, not one penny of his movable goods; for it was
almost half a year after his deposition, afore I entered into that
place: yea and also, if any were left, known to be his, he had
licence to carry it away, or there for his use it did lie safe, as
his officers do know. I paid for the lead which I found there,
when I occupied any of it to the behoof of the church, or of the
house. And moreover, I had not only no part of his movable goods,
but also (as his old receiver, and then mine, called Master 
Stanton, can testify) I paid for him towards his servants' common
liveries and wages, after his deposition, fifty-three or fifty-
five pounds, I cannot tell whether. In all these matters I beseech
your honourable Majesty to hear the advice of men of conscience,
and in especial the archbishop of York, who, for that he was
continually in my house a year and more, before mine imprisonment,
I suppose is not altogether ignorant of some part of these things;
and also his Grace doth know my sister, for whose succour and some
relief, now unto your Highness I make most humble suit. The
sixteenth of October, anno 1555.

"NICHOLAS RIDLEY."

This degradation being past, and all things finished, Dr. Brooks
called the bailiffs, delivering to them Master Ridley with this
charge, to keep him safely from any man speaking with him, and
that he should be brought to the place of execution when they were
commanded. Then Master Ridley in praising God, burst out with
these words, and said, "God, I thank thee, and to thy praise be it
spoken, there is none of you all able to lay to my charge any open
or notorious crime: for if you could, it should surely be laid in
my lap, I see very well." Whereunto Brooks said, he played the
part of a proud Pharisee, exalting and praising himself. But
Master Ridley said, "No, no, no, as I have said before, to God's
glory be it spoken. I confess myself to be a miserable wretched
sinner, and have great need of God's help and mercy, and do daily
call and cry for the same: therefore, I pray you, have no such
opinion of me." Then they departed, and in going away a certain
warden of a college, of whose name I am not very sure, bade Dr.
Ridley repent him, and forsake that erroneous opinion. Whereunto
Master Ridley said, "Sir, repent you, for you are out of the
truth. And I pray God (if it be his blessed will) have mercy upon
you, and grant you the understanding of his word." Then the
warden, being in a chafe thereat, said, "I trust that I shall
never be of your erroneous and devilish opinion, neither yet to be
in that place whither you shall go. He is," saith he," the most
obstinate and wilful man that ever I heard talk since I was born."


$

321. THE EXECUTION OF RIDLEY AND LATIMER
Illustration: The Execution of Ridley and Latimer
The behaviour of Dr. Ridley at his supper, the night before his
suffering.

The night before he suffered, his beard was washed and his legs;
and, as he sat at supper, the same night, at Master Irish's, (who
was his keeper,) he bade his hostess, and the rest at the board,
to his marriage; "for," said he, "to-morrow I must be married" and
so showed himself to be as merry as ever he was at any time
before. And wishing his sister at his marriage, he asked his
brother, sitting at the table, whether she could find in her heart
to be there or no. And he answered, "Yea, I dare say, with all her
heart" at which word he said, he was glad to hear of her so much
therein. So at this talk Mistress Irish wept.

But Master Ridley comforted her, and said, "O Mrs. Irish, you love
me not now, I see well enough for in that you weep, it doth appear
you will not be at my marriage, neither are content therewith.
Indeed you be not so much my friend, as I thought you had been.
But quiet yourself: though my breakfast shall be somewhat sharp
and painful, yet I am sure my supper shall be more pleasant and
sweet," &c.

When they arose from the table, his brother offered him to watch
all night with him. But he said, "No no, that you shall not. For I
mind (God willing) to go to bed, and to sleep as quietly tonight,
as ever I did in my life." So his brother departed, exhorting him
to be of good cheer, and to take his cross quietly, for the reward 
was great, &c.

The behaviour of Dr. Ridley and Master Latimer, at the time of
their death, which was the sixteenth of October, 1555.

Upon the north side of the town, in the ditch over against Balliol
college, the place of execution was appointed: and for fear of any
tumult that might arise, to let the burning of them, the Lord
Williams was commanded, by the queen's letters, and the
householders of the city, to be there assistant, sufficiently
appointed. And when every thing was in a readiness, the prisoners
were brought forth by the mayor and the bailiffs.

Master Ridley had a fair black gown furred, and faced with foins,
such as he was wont to wear being bishop, and a tippet of velvet
furred likewise about his neck, a velvet night-cap upon his head,
and a corner cap upon the same, going in a pair of slippers to the
stake, and going between the mayor and an alderman, &c.

After him came Master Latimer in a poor Bristol frieze frock all
worn, with his buttoned cap, and a kerchief on his head, all ready
to the fire, a new long shroud hanging over his hose, down to the
feet: which at the first sight stirred men's hearts to rue upon
them, beholding on the one side, the honour they sometime had, and
on the other, the calamity whereunto they were fallen.

Master Doctor Ridley, as he passed toward Bocardo, looked up where
Master Cranmer did lie, hoping belike to have seen him at the
glass-window, and to have spoken unto him. But then Master Cranmer
was busy with Friar Soto and his fellows, disputing together, so
that he could not see him, through that occasion. Then Master
Ridley, looking back, espied Master Latimer coming after, unto
whom he said, "Oh, be ye there?" "Yea," said Master Latimer, "have
after as fast as I can follow." So he, following a pretty way off,
at length they came both to the stake, the one after the other,
where first Dr. Ridley entering the place, marvellous earnestly
holding up both his hands, looked towards heaven. Then shortly
after espying Master Latimer, with a wondrous cheerful look he ran
to him, embraced, and kissed him; and, as they that stood near
reported, comforted him, saying, "Be of good heart, brother, for
God will either assuage the fury of the flame or else strengthen
us to abide it."

With that went he to the stake, kneeled down by it, kissed it, and
effectually prayed, and behind him Master Latimer kneeled, as
earnestly calling upon God as he. After they arose, the one talked
with the other a little while, till they which were appointed to
see the execution, removed themselves out of the sun. What they
said I can learn of no man.

Then Dr. Smith, of whose recantation in King Edward's time ye
heard before, began his sermon to them upon this text of St. Paul,
If I yield my body to the fire to be burnt, and have not charity,
I shall gain nothing thereby. Wherein he alleged that the goodness
of the cause, and not the order of death, maketh the holiness of
the person; which he confirmed by the examples of Judas, and of a
woman in Oxford that of late hanged herself, for that they, and
such-like as he recited, might then be adjudged righteous, which
desperately sundered their lives from their bodies, as he feared
that those men that stood before him would do. But he cried still
to the people to beware of them, for they were heretics, and died
out of the church. And on the other side, he declared their
diversity in opinions, as Lutherans, �colampadians, Zuinglians, of
which sect they were, he said, and that was the worst: but the old
church of Christ, and the catholic faith, believed far otherwise.
At which place they lifted up both their hands and eyes to heaven,
as it were calling God to witness of the truth: the which
countenance they made in many other places of his sermon, where
they thought he spake amiss. He ended with a very short
exhortation to them to recant, and come home again to the church,
and save their lives and souls, which else were condemned. His 
sermon was scant; in all, a quarter of an hour.

Dr. Ridley said to Master Latimer, "Will you begin to answer the
sermon, or shall I?" Master Latimer said, "Begin you first, I pray
you." "I will," said Master Ridley.

Then, the wicked sermon being ended, Dr. Ridley and Master Latimer
kneeled down upon their knees towards my Lord Williams of Thame,
the vice-chancellor of Oxford, and divers other commissioners
appointed for that purpose, who sat upon a form thereby; unto whom
Master Ridley said, "I beseech you, my Lord, even for Christ's
sake, that I may speak but two or three words." And whilst my Lord
bent his head to the mayor and vice-chancellor, to know (as it
appeared) whether he might give him leave to speak, the bailiffs
and Dr. Marshal, vice-chancellor, ran hastily unto him, and with
their hands stopped his mouth, and said, "Master Ridley, if you
will revoke your erroneous opinions, and recant the same, you
shall not only have liberty so to do, but also the benefit of a 
subject; that is, have your life." "Not otherwise?" said Master
Ridley. "No," quoth Dr. Marshal. "Therefore if you will not so do,
then there is no remedy but you must suffer for your deserts."
"Well," quoth Master Ridley, "so long as the breath is in my body,
I will never deny my Lord Christ, and his known truth: God's will
be done in me!" And with that he rose up, and said with a loud
voice, "Well then, I commit our cause to Almighty God, which shall
indifferently judge all." To whose saying, Master Latimer added
his old posy, "Well! there is nothing hid but it shall be opened."
And he said, he could answer Smith well enough, if he might be
suffered.

Incontinently they were commanded to make them ready, which they
with all meekness obeyed. Master Ridley took his gown and his
tippet, and gave it to his brother-in-law Master Shipside, who all
his time of imprisonment, although he might not be suffered to
come to him, lay there at his own charges to provide him
necessaries, which from time to time he sent him by the serjeant
that kept him. Some other of his apparel that was little worth, he
gave away; other the bailiffs took.

He gave away besides, divers other small things to gentlemen
standing by, and divers of them pitifully weeping, as to Sir Henry
Lea he gave a new groat; and to divers of my Lord Williams's
gentlemen some napkins, some nutmegs, and rases of ginger; his
dial, and such other things as he had about him, to every one that
stood next him. Some plucked the points off his hose. Happy was he
that might get any rag of him.

Master Latimer gave nothing, but very quietly suffered his keeper
to pull off his hose, and his other array, which to look unto was
very simple: and being stripped into his shroud, he seemed as
comely a person to them that were there present, as one should
lightly see; and whereas in his clothes he appeared a withered and
crooked silly old man, he now stood bolt upright, as comely a
father as one might lightly behold.

Then Master Ridley, standing as yet in his truss, said to his
brother, "It were best for me to go in my truss still." "No,"
quoth his brother, "it will put you to more pain: and the truss
will do a poor man good." Whereunto Master Ridley said, "Be it, in
the name of God;" and so unlaced himself. Then, being in his
shirt, he stood upon the foresaid stone, and held up his hand and
said, "O heavenly Father, I give unto thee most hearty thanks, for
that thou hast called me to be a professor of thee, even unto
death. I beseech thee, Lord God, take mercy upon this realm of
England, and deliver the same from all her enemies."

Then the smith took a chain of iron, and brought the same about
both Dr. Ridley's and Master Latimer's middle: and, as he was
knocking in a staple, Dr. Ridley took the chain in his hand, and
shaked the same, for it did gird in his belly, and looking aside
to the smith, said, "Good fellow, knock it in hard, for the flesh
will have his course." Then his brother did bring him gunpowder in
a bag, and would have tied the same about his neck. Master Ridley
asked what it was. His brother said, "Gunpowder." "Then," said he,
"I will take it to be sent of God; therefore I will receive it as
sent of him. And have you any," said he, "for my brother;" meaning
Master Latimer. "Yea, sir, that I have," quoth his brother. "Then
give it unto him," said he, betime; lest ye come too late." So his
brother went, and carried off the same gunpowder unto Master
Latimer.

In the mean time Dr. Ridley spake unto my Lord Williams, and said,
"My Lord, I must be a suitor unto your Lordship in the behalf of
divers poor men, and specially in the cause of my poor sister: I
have made a supplication to the queen's Majesty in their behalfs.
I beseech your Lordship, for Christ's sake, to be a mean to her
Grace for them. My brother here hath the supplication, and will
resort to your Lordship to certify you hereof. There is nothing in
all the world that troubleth my conscience, I praise God, this
only excepted. Whilst I was in the see of London, divers poor men
took leases of me, and agreed with me for the same. Now I hear say
the bishop that now occupieth the same room, will not allow my
grants unto them made, but, contrary unto all law and conscience,
hath taken from them their livings, and will not suffer them to
enjoy the same. I beseech you, my Lord, be a mean for them: you
shall do a good deed, and God will reward you."

Then they brought a faggot, kindled with fire, and laid the same
down at Dr. Ridley's feet. To whom Master Latimer spake in this
manner "Be of good comfort, Master Ridley, and play the man. We
shall this day light such a candle, by God's grace, in England, as
I trust shall never be put out."

And so the fire being given unto them,when Dr. Ridley saw the fire
flaming up towards him. he cried with a wonderful loud voice, In
manus teas, Domine, commendo spiritum meum: Domine recipe spiritum
meum. And after, repeated this latter part often in English,
"Lord, Lord, receive my spirit;" Master Latimer crying as
vehemently on the other side, "O Father of heaven, receive my
soul!" who received the flame as it were embracing of it. After
that he had stroked his face with his hands, and as it were bathed
them a little in the fire, he soon died (as it appeareth) with
very little pain or none. And thus much concerning the end of this
old and blessed servant of God, Master Latimer, for whose
laborious travails, fruitful life, and constant death, the whole
realm hath cause to give great thanks to Almighty God.

But Master Ridley, by reason of the evil making of the fire unto
him, because the wooden faggots were laid about the gorse, and
over-high built, the fire burned first beneath, being kept down by
the wood; which when he felt, he desired them for Christ's sake to
let the fire come unto him. Which when his brother-in-law heard,
but not well understood, intending to rid him out of his pain,
(for the which cause he gave attendance,) as one in such sorrow
not well advised what he did, heaped faggots upon him, so that he
clean covered him, which made the fire more vehement beneath, that
it burned clean all his nether parts, before it once touched the
upper; and that made him leap up and down under the faggots, and
often desire them to let the fire come unto him, saying, "I cannot
burn." Which indeed appeared well; for, after his legs were
consumed by reason of his struggling through the pain, (whereof he
had no release, but only his contentation in God,) he showed that
side toward us clean, shirt and all untouched with flame. Yet in
all this torment he forgot not to call unto God still, having in
his mouth, "Lord, have mercy upon me," intermingling his cry, "Let
the fire come unto me, I cannot burn." In which pangs he laboured
till one of the standers-by with his bill pulled off the faggots
above, and where he saw the fire flame up, he wrested himself unto
that side. And when the flame touched the gunpowder, he was seen
to stir no more, but burned on the other side, falling down at
Master Latimer's feet; which, some said, happened by reason that
the chain loosed; others said, that he fell over the chain by
reason of the poise of his body, and the weakness of the nether
limbs.

Some said, that before he was like to fall from the stake, he
desired them to hold him to it with their bills. However it was,
surely it moved hundreds to tears in beholding the horrible sight; 
for I think there was none that had not clean exiled all humanity
and mercy, which would not have lamented to behold the fury of the
fire so to rage upon their bodies. Signs there were of sorrow on
every side. Some took it grievously to see their deaths, whose
lives they held full dear: some pitied their persons, that thought
their souls had no need thereof. His brother moved many men,
seeing his miserable case, seeing (I say) him compelled to such
infelicity, that be thought then to do him best service, when he
hastened his end. Some cried out of the fortune, to see his
endeavour (who most dearly loved him, and sought his release) turn
to his greater vexation and increase of pain. But whoso considered
their preferments in time past, the places of honour that they
some time occupied in this commonwealth, the favour they were in
with theirprinces, and the opinion of learning they had in the
university where they studied, could not choose but sorrow with
tears, to see so great dignity, honour, and estimation, so
necessary members sometime accounted, so many godly virtues, the
study of so many years, such excellent learning, to be put into
the fire, and consumed in one moment. Well! dead they are, and the
reward of this world they have already. What reward remaineth for
them in heaven, the day of the Lord's glory, when he cometh with
his saints, shall shortly, I trust, declare.

$

322. TREATISES OF DR. RIDLEY

Albeit I have deferred and put over many treatises, letters, and
exhortations, belonging to the story of the martyrs, unto the
latter Appendix in the end of these volumes; thinking also to have
done the like with these farewells and exhortations following of
Bishop Ridley, yet, for certain purposes moving me thereunto, and
especially considering the fruitful admonitions, wholesome
doctrine, and necessary exhortations contained in the same, I
thought best here to bestow, and consequently to adjoin the said
tractations of that learned pastor, with the life and story of the
author; whereof the two first be in a manner his farewells, the
one to his kinsfolk, and generally to all the faithful of the
number of Christ's congregation: the other more special to the
prisoners and banished Christians in the gospel's cause: the third
containeth a fruitful and a general admonition to the city of
London, and to all others, with necessary precepts of Christian
office, as by the tenor of them here followeth in order to be
seen.

A Treatise or Letter written by Dr. Ridley, instead of his last
farewell, to all his true and faithful friends in God; with a
sharp admonition withal unto the papists.

"At the name of Jesus let every knee bow, both of things in
heaven, and things in earth, and things under the earth; and let
every tongue confess, that Jesus Christ is the Lord, unto the
glory of God the Father, Amen.

"As a man minding to take a far journey, and to depart from his
familiar friends, commonly and naturally hath a desire to bid his
friends farewell before his departure, so likewise now I, looking
daily when I should be called to depart hence from you -- O all
ye, my dearly beloved brethren and sisters in our Saviour Christ,
that dwell here in this world -- having like mind towards you all
-- and blessed be God for such time and leisure, whereof I right
heartily thank his heavenly goodness -- to bid you all, my dear
brethren and sisters (I say) in Christ, that dwell upon the earth,
after such manner as I can, farewell.

"Farewell, my dear brother George Shipside, whom I have ever found
faithful, trusty, and loving in all states and conditions; and
now, in the time of my cross, over all others to me most friendly
and stedfast, and that which liked me best over all other things,
in God's cause ever hearty.

"Farewell, my dear sister Alice his wife. I am glad to hear of
thee, that thou dost take Christ's cross, which is laid now
(blessed be God) both on thy back and mine, in good part. Thank
thou God, that hath given thee a godly and loving husband: see
thou honour him and obey him, according to God's law. Honour thy
mother-in-law his mother, and love all those that pertain unto
him, being ready to do them good, as it shall lie in thy power. As 
for thy children, I doubt not of thy husband, but that he which
hath given him an heart to love and fear God, and in God them
that, pertain unto him, shall also make him friendly and
beneficial unto thy children, even as if they had been gotten of 
his own body.

"Farewell, my dearly beloved brother John Ridley of the Waltoune,
and you my gentle and loving sister Elizabeth, whom, besides the
natural league of amity, your tender love, which you were said
ever to bear towards me above the rest of your brethren, doth bind
me to love. My mind was to have acknowledged this your loving
affection, and to have requited it with deeds, and not with words
alone. Your daughter Elizabeth I bid farewell, whom I love for the
meek and gentle spirit that God hath given her, which is a
precious thing in the sight of God.

"Farewell, my beloved sister of Unthank, with all your children,
my nephews and nieces. Since the departure of my brother Hugh, my
mind was to have been unto them instead of their father, but the
Lord God must and will be their Father, if they would love and
fear him, and live in the trade of his law.

"Farewell, my well-beloved and worshipful cousins, Master Nicholas
Ridley of Willymountswike, and your wife, and I thank you for all
your kindness showed both to me, and also to all your own kinsfolk
and mine. Good cousin, as God hath set you in our stock and
kindred, (not for any respect of your person, but of his abundant
grace and goodness,) to be as it were the bell-wether to order and
conduct the rest, and hath also indued you with his manifold gifts
of grace, both heavenly and worldly, above others: so I pray you,
good cousin, (as my trust and hope is in you,) continue and
increase in the maintenance of the truth, honesty, righteousness,
and all true godliness; and to the uttermost of your power, to
withstand falsehood,untruth, unrighteousness, and all ungodliness,
which is forbidden and condemned by the word and laws of God.

"Farewell, my young cousin Ralph Whitfield. Oh! your time was very
short with me. My mind was to have done you good, and yet you
caught in that little time a loss: but I trust it shall be
recompensed, as it shall please Almighty God.

"Farewell, all my whole kindred and countrymen; farewell in Christ
altogether. The Lord, which is the searcher of secrets, knoweth
that according to my heart's desire, my hope was of late that I
should have come among you, and to have brought with me abundance
of Christ's blessed gospel, according to the duty of that office
and ministry, whereunto among you I was chosen, named, and
appointed by the mouth of that our late peerless prince, King
Edward, and so also announced openly in his court, by his privy
council.

"I warn you all, my well-beloved kinsfolk and countrymen, that ye
be not amazed nor astonied at the kind of my departure or
dissolution: for I assure you, I think it the most honour that
ever I was called unto in all my life: and therefore I thank my
Lord God heartily for it, that it hath pleased him to call me of
his great mercy unto this high honour, to suffer death willingly
for his sake and his cause; unto the which honour he hath called
the holy prophets, and dearly beloved apostles, and his blessed
chosen martyrs. For know ye that I doubt no more, but that the
causes wherefore I am put to death, are God's causes, and the
causes of the truth, than I doubt that the Gospel which John wrote
is the gospel of Christ, or that Paul's Epistles are the very word
of God. And to have a heart willing to abide, and stand in God's
cause, and in Christ's quarrel even unto death, I assure thee, O
man, it is an inestimable and an honourable gift of God, given
only to the true elect, and dearly beloved children of God, and
inheritors of the kingdom of heaven. For the holy apostle and also
martyr in Christ's cause, St. Peter, saith, If ye suffer rebuke in
the name of Christ, (that is, in Christ's cause, and for his
truth's sake,) then are ye happy and blessed, for the glory of the
Spirit of God resteth upon you. If for rebuke's sake, suffered in
Christ's name, a man is pronounced by the mouth of that holy
apostle blessed and happy; how much more happy and blessed is he
that hath the grace to suffer death also! Wherefore, all ye that
be my true lovers and friends, rejoice, and rejoice with me again,
and render with me hearty thanks to God our heavenly Father, that
for his Son's sake, my Saviour and Redeemer Christ, he hath
vouchsafed to call me, being else without his gracious goodness,
in myself but a sinful and vile wretch, to call me (I say) unto
this high dignity of his true prophets, of his faithful apostles,
and of his holy elect and chosen martyrs; that is, to die and to
spend this temporal life in the defence and maintenance of his
eternal and everlasting truth.

"Ye know, that be my countrymen dwelling upon the borders, (where,
alas! the true man suffereth oftentimes much wrong at the thief's
hand,) if it chance a man so to be slain of a thief, as it often
chanceth there, which went out with his neighbour to help him to
rescue his goods again, that the more cruelly he be slain, and the
more stedfastly he stuck by his neighbour in the fight against the
face of the thief, the more favour and friendship shall all his
posterity have for the slain man's sake, of all them that be true,
as long as the memory of his fact and his posterity doth endure:
even so ye that be my kinsfolk and countrymen, know ye (howsoever
the blind, ignorant, and wicked world hereafter shall rail upon my
death, which thing they cannot do worse than their fathers did, of
the death of Christ our Saviour, of his holy prophets, apostles,
and martyrs): know ye, I say, that both before God, and all them
that be godly, and that truly know, and follow the laws of God, ye
have, and shall have, by God's grace, ever cause to rejoice, and
to thank God highly, and to think good of it, and in God [to]
rejoice of me, your flesh and blood, whom God of his goodness hath
vouchsafed to associate unto the blessed company of his holy
martyrs in heaven. And I doubt not in the infinite goodness of my
Lord God, nor in the faithful fellowship of his elect and chosen
people, but at both their hands in my cause, ye shall rather find
the more favour and grace: for the Lord saith, that he will be
both to them and theirs that love him, the more loving again in a
thousand generations; the Lord is so full of mercy to them (I say)
and theirs which do love him indeed. And Christ saith again, that
no man can show more love, than to give his life for his friend.

"Now also know ye, all my true lovers in God, my kinsfolk and
countrymen, that the cause wherefore I am put to death, is even
after the same sort and condition, but touching more near God's
cause, and in more weighty matters, but in the general kind all
one: for both are God's cause, both are in the maintenance of'
right, and both for the commonwealth, and both for the weal also
of the Christian brother, although yet there is in these two no
small difference, both concerning the enemies, the goods stolen,
and the manner of the fight. For, know ye all, that like as there,
when the poor true man is robbed by the thief of his own goods
truly gotten, (whereupon he and his household shall live,) he I
greatly wronged, and the thief in stealing and robbing with
violence the poor man's goods, doth offend God, doth transgress
his law, and is injurious both to the poor man, and to the
commonwealth: so, I say, know ye all that even here in the cause
of my death, it is with the Church of England, I mean the
congregation of the true chosen children of God in this realm of
England, which I acknowledge not only to be my neighbours, but
rather the congregation of my spiritual brethren and sisters in
Christ, yea, members of one body, wherein, by God's grace, I am
and have been grafted in Christ. This Church of England hath of
late, of the infinite goodness and abundant grace of Almighty God,
great substance, great riches of heavenly treasure, great plenty
of God's true sincere word, the true and wholesome administration
of Christ's holy sacraments, the whole profession of Christ's
religion truly and plainly set forth in baptism, the plain
declaration and understanding of the same, taught in the holy
catechism, to have been learned of all true Christians.

"This church had also a true and sincere form and manner of the
Lord's supper, wherein, according to Jesus Christ's own ordinance
and holy institution, Christ's commandments were executed and
done. For upon the bread and wine set upon the Lord's table,
thanks were given; the commemoration of the Lord's death was had;
the bread, in the remembrance of Christ's body torn upon the
cross, was broken, and the cup, in the remembrance of Christ's
blood shed, was distributed, and both communicated unto all that
were present and would receive them; and also they were exhorted
of the minister so to do.

"All was done openly in the vulgar tongue, so that every thing
might be most easily heard, and plainly understood of all the
people, to God's high glory, and the edification of the whole
church. This church had of late the whole divine service, all
common and public prayers ordained to be said and heard in the
common congregation, not only framed and fashioned to the true
vein of Holy Scripture, but also set forth according to the
commandment of the Lord, and St. Paul's doctrine, for the people's
edification, in their vulgar tongue.

"It had also holy and wholesome homilies in commendation of the
principal virtues which are commended in Scripture: and likewise
other homilies against the most pernicious and capital vices that
use, alas! to reign in this realm of England. This church had in
matters of controversy, articles so penned and framed after the
Holy Scriptures, and grounded upon the true understanding of God's
word, that in short time if they had been universally received,
they should have been able to have set in Christ's church, much
concord and unity in Christ's true religion, and to have expelled
many false errors and heresies, wherewith this church, alas! was
almost overgone.

"But, alas! of late, into this spiritual possession of the
heavenly treasure of these godly riches, are entered in thieves,
that have robbed and spoiled all this treasure away. I may well
complain on these things, and cry out upon them with the prophet,
saying, O Lord God, the Gentiles, heathen nations, are come into
thy heritage: they have defiled thy holy temple, and made
Jerusalem a heap of stones; that is, they have broken and beaten
down to the ground thy holy city. This heathenish generation,
these thieves, be of Samaria; these Sab�i and Chald�i, these
robbers, have rushed out of their dens, and have robbed the Church
of England of all the foresaid holy treasure of God; they have
carried it away, and overthrown it, and, instead of God's holy
word, the true and right administration of Christ's holy
sacraments, (as of baptism and others,) they mixed their ministry
with man's foolish fantasies, and many wicked and ungodly
traditions withal.

"Instead of the Lord's holy table, they give the people, with much
solemn disguising, a thing which they call their mass; but, in
deed and in truth, it is a very masking and mockery of the true
supper of the Lord, or rather I may call it a crafty juggling,
whereby these false thieves and jugglers have bewitched the minds
of the simple people, so that they have brought them from the true
worship of God, unto pernicious idolatry, and made them to believe
that to be Christ our Lord and Saviour, which indeed is neither
God nor man, nor hath any life in itself, but, in substances, is
the creature of bread and wine, and in use of the Lord's table, is
the sacrament of Christ's body and blood. And for this holy use,
for the which the Lord hath ordained them in his table, to
represent unto us his blessed body torn upon the cross for us, and
his blood there shed, it pleased him to call them his body and
blood; which understanding Christ declareth to be his true
meaning, when he saith, Do this in remembrance of me. And again,
St. Paul likewise doth set out the same more plainly, speaking of
the same sacrament, after the words of consecration, saying, As
often as ye shall eat of this bread, and drink of this cup, ye
shall set forth (he meaneth with the same) the Lord's death until
his coming again. And here again these thieves have robbed also
the people of the Lord's cup, contrary to the plain words of
Christ, written in his gospel.

"Now for the common public prayers which were in the vulgar
tongue, these thieves have brought in again a strange tongue,
whereof the people understand not one word, wherein what do they
else, but rob the people of their divine service, wherein they
ought to pray together with the minister? And to pray in a strange
tongue, what is it, but (as St. Paul calleth it) barbarousness,
childishness, unprofitable folly, yea, and plain madness?

"For the godly articles of unity in religion, and for the
wholesome homilies, what do these thieves place in the stead of
them, but the pope's laws and decrees, lying legends, feigned
fables, and miracles to delude and abuse the simplicity of the
rude people? Thus this robbery and theft is not only committed,
(nay, sacrilege and wicked spoil of heavenly things,) but also in
the stead of the same, is brought in and placed the abominable
desolation of the tyrant Antiochus, of proud Sennacherib, of the
shameless-faced king, and of the Babylonical beast. Unto this
robbery, this theft and sacrilege, for that I cannot consent, nor
(God willing) ever shall, so long as the breath is in my body,
because it is blasphemy against God; high treason unto Christ our
heavenly King, Lord, Master, and our only Saviour and Redeemer;
for it is plainly contrary to God's word, and to Christ's gospel;
it is the subversion of all true godliness, and against the
everlasting salvation of mine own soul, and of all my brethren and
sisters, whom Christ my Saviour hath so dearly bought, with no
less price than with the effusion and shedding forth of his most
precious blood. Therefore, all ye my true lovers in God, my
kinsfolk and countrymen, for this cause (I say) know ye that I am
put to death, which by God's grace I shall willingly take, with
hearty thanks to God there-for, in certain hope, without any
doubting, to receive at God's hand again, of his free mercy and
grace, everlasting life.

"Although the cause of the true man slain of the thief, while
helping his neighbour to recover his goods again, and the cause
wherefore I am to be put to death, in a generality are both one,
(as I said before,) yet know ye that there is no small difference.
These thieves against whom I do stand, are much worse than the
robbers and thieves of the borders: the goods which they steal are 
much more precious, and their kinds of fight are far diverse.
These thieves are worse, (I say,) for they are more cruel, more
wicked, more false, more deceitful and crafty: for those will but
kill the body, but these will not stick to kill both body and
soul. Those, for the general theft and robbery, be called, and are
indeed, thieves and robbers; but these, for their spiritual kind
of robbery, are called sacrilegi, as ye would say, church-robbers.
They are more wicked: for those go about to spoil men of worldly
things, worldly riches, gold and silver, and worldly substance;
these go about in the ways of the devil, their ghostly father, to
steal from the universal church, and particularly from every man,
all heavenly treasure, true faith, true charity, and hope of
salvation in the blood of our Saviour Jesus Christ, yea, to spoil
us of our Saviour Jesus Christ, of his gospel, of his heavenly
Spirit, and of the heavenly heritage of the kingdom of heaven, so
dearly purchased unto us, with the death of our Master and Saviour
Christ. These be the goods and godly substance whereupon the
Christian before God must live, and without the which he cannot
live. These goods, (I say,) these thieves, these church-robbers,
go about to spoil us of: the which goods, as, to the man of God,
they excel and far pass all worldly treasure; so, to withstand,
even unto the death, such thieves as go about to spoil both us and
the whole church of such goods, is most high and honourable
service done unto God.

"These church-robbers be also much more false, crafty, and
deceitful than the thieves upon the borders; for these have not
the craft so to commend their theft, that they dare avouch it, and
therefore, as acknowledging themselves to be evil, they steal
commonly upon the night; they dare not appear at judgments and
sessions, where justice is executed; and when they are taken and
brought thither, they never hang any man, but they be oft-times
hanged for their faults. But these church-robbers can so cloak and
colour their spiritual robbery, that they can make people to
believe falsehood to be truth, and truth falsehood, good to be
evil, and evil good, light to be darkness, and darkness light,
superstition to be true religion, and idolatry to be the true
worship of God, and that which is in substance the creature of
bread and wine, to be none other substance but only the substance
of Christ the living Lord, both God and man. And with this their
falsehood and craft, they can so juggle and bewitch the
understanding of the simple, that they dare avouch it openly in
court and in town, and fear neither hanging nor heading, as the
poor thieves of the borders do; but, stout and strong like Nimrod,
dare condemn to be burned in flaming fire, quick and alive,
whosoever will go about to bewray their falsehood.

"The kind of fight against these church-robbers, is also of
another sort and kind, than is that which is against the thieves
of the borders. For there the true men go forth against them with
spear and lance, with bow and bill, and all such kind of bodily
weapons as the true men have: but here, as the enemies be of
another nature, so the watchmen of Christ's flock, the warriors
that fight in the Lord's war, must be armed and fight with another
kind of weapons and armour. For here the enemies of God, the
soldiers of antichrist, although the battle is set forth against
the church by mortal men, being flesh and blood, and nevertheless
members of their father the devil, yet for that their grand master
is the power of darkness, their members are spiritual wickedness,
wicked spirits, spirits of errors, of heresies, of all deceit and
ungodliness, spirits of idolatry, superstition, and hypocrisy,
which are called of St. Paul principalities and powers, lords of
the world, rulers of the darkness of this world, and spiritual
subtleties concerning heavenly things, therefore our weapons must
be fit and meet to fight against such, not carnal nor bodily
weapons, as spear and lance, but spiritual and heavenly: we must
fight against such with the armour of God, not intending to kill
their bodies, but their errors, their false craft and heresies,
their idolatry, superstition, and hypocrisy, and to save (as much
as lieth in us) both their bodies and their souls.

"And therefore, as St. Paul teacheth us, we fight not against
flesh and blood; that is, we fight not with bodily weapon to kill
the man, but with the weapons of God to put to flight his wicked
errors and vice, and to save both body and soul. Our weapons
therefore are faith, hope, charity, righteousness, truth,
patience, prayer unto God; and our sword, wherewith we smite our
enemies, beat and batter and bear down all falsehood, is the word
of God. With these weapons, under the banner of the cross of
Christ, we do fight, ever having our eye upon our grand Master,
Duke, and Captain, Christ; and then we reckon ourselves to triumph
and to win the crown of everlasting bliss, when enduring in this
battle without any shrinking or yielding to the enemies, after the
example of our grand Captain Christ our Master, after the example
of his holy prophets, apostles, and martyrs, when (I say) we are
slain in our mortal bodies of our enemies, and are most cruelly,
and without all mercy, murdered down like a many of sheep. And the
more cruel, the more painful, the more vile and spiteful, is the
kind of death whereunto we be put, the more glorious in God, the
more blessed and happy we reckon, without all doubts, our
martyrdom to be.

"And thus much, dear lovers and friends in God, my countrymen and
kinsfolk, I have spoken for your comfort, lest of my death (of
whose life you looked peradventure sometimes to have had honesty,
pleasures, and commodities) ye might be abashed or think any evil:
whereas ye have rather cause to rejoice, (if ye love me indeed,)
for that it hath pleased God to call me to a greater honour and
dignity than ever I did enjoy before, either in Rochester or in
the see of London, or ever should have had in the see of Durham,
whereunto I was last of all elected and named: yea, I count it
greater honour before God indeed to die in his cause, (whereof I
nothing doubt,) than is any earthly or temporal promotion or
honour that can be given to a man in this world. And who is he
that knoweth the cause to be God's, to be Christ's quarrel, and of
his gospel, to be the common weal of all the elect and chosen
children of God, of all the inheritors of the kingdom of heaven;
who is he, (I say,) that knoweth this assuredly by God's word, and
the testimony of his own conscience (as I, through the infinite
goodness of God, not of myself, but by his grace acknowledge
myself to do): who is he (I say) that knoweth this, and both
loveth and feareth God in deed and in truth, loveth and believeth
his Master Christ and his blessed gospel, loveth his brotherhood,
the chosen children of God, and also lusteth and longeth for
everlasting life, who is he (I say again) that would not or cannot
find in his heart in this cause to be content to die? The Lord
forbid that any such should be that should forsake this grace of
God. I trust in my Lord God, the God of mercies and the Father of
all comfort, through Jesus Christ our Lord, that he which hath put
this mind, will, and affection, by his Holy Spirit, in my heart,
to stand against the face of the enemy in his cause, and to choose
rather the loss of all my worldly substance, yea, and of my life
too, than to deny his known truth; that he will comfort me, aid
me, and strengthen me evermore, even unto the end, and to the
yielding up of my spirit and soul into his holy hands, whereof I
most heartily beseech his most holy sacred Majesty, of his
infinite goodness and mercy, through Jesus Christ our Lord. Amen.

"Now that I have taken my leave of my countrymen and kinsfolk, and
the Lord doth lend me life, and giveth me leisure, I will bid my
other good friends in God, of other places also, farewell. And
whom first or before other, than the university of Cambridge,
where I have dwelt longer, found more faithful and hearty friends,
received more benefits, (the benefits of my natural parents only
excepted,) than ever I did even in mine own native country wherein
I was born?

"Farewell, therefore, Cambridge, my loving mother and tender
nurse! If I should not acknowledge thy manifold benefits, yea, if
I should not for thy benefits at the least love thee again, truly
I were to be accounted too ungrate and unkind. What benefits hadst
thou ever, that thou usest to give and bestow upon thy best-
beloved children, that thou thoughtest too good for me? Thou didst
bestow on me all thy school degrees; of thy common offices, the
chaplainship of the university, the office of the proctorship, and
of a common reader. And, of thy private commodities and emoluments
in colleges, what was it that thou madest me not partner of? First
to be scholar, then to be fellow; and, after my departure from
thee, thou calledst me again to a mastership of a right worshipful
college. I thank thee, my loving mother, for all this thy
kindness, and I pray God that his laws, and the sincere gospel of
Christ, may ever be truly taught and faithfully learned in thee.

"Farewell Pembroke hall, of late mine own college, my cure and my
charge! What case thou art in now (God knoweth) I know not well.
Thou wast ever named since I knew thee, which is not thirty years
ago, to be studious, well-learned, and a great setter-forth of
Christ's gospel, and of God's true word: so I found thee, and,
blessed be God, so I left thee indeed. Woe is me for thee, mine
own dear college, if ever thou suffer thyself by any means to be
brought from that trade. In thy orchard (the walls, butts, and
trees, if they could speak, would bear me witness) I learned
without book almost all Paul's Epistles, yea, and I ween all the
canonical epistles, save only the Apocalypse: of which study, 
although in time a great part did depart from me, yet the sweet
smell thereof, I trust, I shall carry with me into heaven; for the
profit thereof I think I have felt in all my life-time ever after;
and I ween of late (whether they abide now or no, I cannot tell)
there was that did the like. The Lord grant that this zeal and
love toward that part of God's word, which is a key and true
commentary to all the Holy Scripture, may ever abide in that
college so long as the world shall endure.

"From Cambridge I was called into Kent by the archbishop of
Canterbury, Thomas Cranmer, that most reverend father and man of
God, and of him by and by sent to the vicar of Herne in East Kent.
Wherefore farewell Herne, thou worshipful and wealthy parish, the
first cure whereunto I was called to preach God's word. Thou hast
heard of my mouth oft-times the word of God preached, not after
the popish trade, but after Christ's gospel: oh that the fruit had
answered to the seed! And yet I must acknowledge me to be thy
debtor for the doctrine of the Lord's supper, which at that time I
acknowledge God had not revealed unto me: but, I bless God, in all
that godly virtue and zeal of God's word which the Lord, by
preaching of his word, did kindle manifestly both in the heart and
in the life and works of that godly woman there, my Lady Fiennes:
the Lord grant that his word took like effect there in many others
more.

"Farewell thou cathedral church of Canterbury, the metropolitic
see, whereof once I was a member! To speak things pleasant unto
thee I dare not, for danger of conscience, and displeasure of my
Lord God; and to say what lieth in my heart were now too much, and
I fear were able to do thee now but little good. Nevertheless, for
the friendship I have found in some there, and for charity' sake,
I wish thee to be washed clean of all worldliness and ungodliness,
that thou mayest be found of God after thy name Christ's-church,
in deed and in truth.

"Farewell Rochester, sometime my cathedral see, in whom (to say
the truth) I did find much gentleness and obedience, and I trust
thou wilt not say the contrary, but I did use it to God's glory,
and unto thine own profit in God! Oh that thou hadst and mightest
have continued and gone forward in the trade of God's law, wherein
I did leave thee; then thy charge and burden should not have been
so terrible and dangerous, as I suppose verily it is like to be,
alas! in the latter day.

"To Westminster other advertisement in God I have not now to say
than I have said before to the cathedral church of Canterbury; and
so God give thee of his grace, that thou mayest learn in deed and
in truth to please him after his own laws: and thus fare you well!

"O London, London! to whom now may I speak in thee, or whom shall
I bid farewell? Shall I speak to the prebendaries of Paul's? Alas!
all that loved God's word, and were the true setters-forth
thereof, are now (as I hear say) some burnt and slain, some exiled
and banished, and some holden in hard prison, and appointed daily
to be put to most cruel death for Christ's gospel's sake. As for
the rest of them, I know they could never brook me well, nor could
I ever in them delight.

"Shall I speak to the see thereof, wherein of late I was placed
almost, and not fully, by the space of three years? But what may I
say to it, being (as I hear say I am) deposed and expulsed by
judgment as an unjust usurper of that room. O judgment, judgment!
Can this be just judgment, to condemn the chief minister of God's
word, the pastor and bishop of the diocese, and never bring him
into judgment, that he might have heard what crimes were laid to
his charge, nor ever suffer him to have any place or time to
answer for himself? Thinkest thou that hereafter, when true
justice shall have place, this judgment can ever be allowed either
of God or man? Well! as for the cause or whole matter of my
deposition, and the spoil of my goods which thou possessest yet, I
refer it unto God which is a just judge; and I beseech God, if it
behis pleasure, that that which is but my personal wrong, be not
laid to thy charge in the latter day: this only I can pray for.

"O thou now wicked and bloody see! why dost thou set up again many
altars of idolatry, which by the word of God were justly taken
away? Why hast thou overthrown the Lord's table? Why dost thou
daily delude thy people, masking in thy masses, instead of the
Lord's holy supper, which ought to be common as well (saith
Chrysostom, yea, the Lord himself) to the people as to the priest?
How darest thou deny to the people of Christ, contrary to his
express commandment in the gospel, his holy cup? Why babblest thou
to the people the common prayer in a strange tongue, wherein St.
Paul commandeth in the Lord's name, that no man should speak
before the congregation, except it should be by and by declared in
their common tongue, that all might be edified? Nay, hearken, thou
whorish bawd of Babylon! thou wicked lamb of antichrist! thou
bloody wolf! why slayest thou down, and makest havoc of the
prophets of God? Why murderest thou so cruelly Christ's poor silly
sheep, which will not hear thy voice, because thou art a stranger,
and wilt follow none other but their own pastor Christ's voice?
Thinkest thou to escape, or that the Lord will not require the
blood of his saints at thy hands? Thy god, which is the work of
thy hands, and whom thou sayest thou hast power to make, that thy
deaf and dumb god (I say) will not indeed, nor can (although thou
art not ashamed to call him thy maker) make thee to escape the
revenging hand of the high and Almighty God. But be thou assured,
that the living Lord our Saviour and Redeemer, which sitteth on
the right hand of his Father in glory, he seeth all thy wicked
ways and cruelty done to his dear members, and he will not forget
his holy ones; and his hands, O thou whorish drab! shalt thou
never escape. Instead of my farewell to thee, now I say Fie upon
thee, fie upon thee, filthy drab! and all thy false prophets.

"Yet thou, O London! I may not leave thee thus. Although thy
episcopal see, now being joined in league with the seat of Satan,
thus hath now both handled me and the saints of God, yet I do not
doubt but in that great city there may be many privy mourners,
which do daily mourn for that mischief, the which never did nor
shall consent to that wickedness, but do detest and abhor it as
the ways of Satan. But these privy mourners here I will pass by,
and bid them farewell with their fellows hereafter, when the place
and occasion shall more conveniently require. Among the worshipful
of the city, and specially which were in the office of mayoralty,
yea, and in other citizens also (whom to name now it shall not be
necessary) in the time of my ministry, which was from the latter
part of Sir Rowland Hills's year, unto Sir George Barnes's year,
and a great part thereof, I do acknowledge that I found no small
humanity and gentleness as methought: but (to say the truth) that
I do esteem above all other, for true Christian kindness, which is
showed in God's cause, and done for his sake. Wherefore, O Dobs,
Dobs, alderman and knight! thou in thy year didst win my heart for
evermore, for that honourable act, that most blessed work of God,
of the erection and setting up of Christ's holy hospitals, and
truly religious houses, which by thee and through thee were begun.
For thou, like a man of God, when the matter was moved for the
relief of Christ's poor silly members to be holpen from extreme
misery, hunger, and famine, thy heart, I say, was moved with pity,
and as Christ's high honourable officer in that cause, thou
calledst together thy brethren the aldermen of the city, before
whom thou brakedst the matter for the poor: thou didst plead their
cause, yea, and not only in thine own person thou didst set forth
Christ's cause, but, to further the matter, thou broughtest me
into the council chamber of the city before the aldermen alone,
whom thou hadst assembled there together to hear me speak what I
could say as an advocate, by office and duty, in the poor men's
cause. The Lord wrought with thee, and gave thee the consent of
thy brethren; whereby the matter. was brought to the common
council, and so to the whole body of the city; by whom, with a
uniform consent, it was committed to be drawn, ordered, and
devised by a certain number of the most witty citizens and
politic, indued also with godliness, and with ready hearts to set
forward such a noble act, as could be chosen in all the whole
city; and they, like true and faithful ministers both to their
city and their Master Christ, so ordered, devised, and brought
forth the matter, that thousands of silly poor members of Christ,
which else, for extreme hunger and misery, should have famished
and perished, shall be relieved, holpen, and brought up, and shall
have cause to bless the aldermen of that time, the common council,
and the whole body of the city, but specially thee, O Dobs! and
those chosen men, by whom this honourable work of God was begun
and wrought, and that so long, throughout all ages, as that godly
work shall endure; which I pray Almighty God may be ever, unto the
world's end. Amen.

"And thou, O Sir George Barnes! the truth is to be confessed to
God's glory, and to the good example of others, thou wast in thy
year not only a furtherer and continuer of that which before thee
by thy predecessor was well begun; but also didst labour so to
have perfected the work, that it should have been an absolute
thing and perfect spectacle of true charity and godliness unto all
Christendom. Thine endeavour was to have set up a House of
Occupations, both that all kind of poverty, being able to work,
should not have lacked, whereupon profitably they might have been
occupied to their own relief, and to the profit and commodity of
the commonwealth of the city; and also to have retired thither the
poor babes brought up in the hospitals, when they had come to a
certain age and strength, and also all those which in the
hospitals aforesaid had been cured of their diseases. And to have
brought this to pass, thou obtainedst, not without great diligence
and labour both of thee, and of thy brethren, and of that godly
King Edward, that Christian and peerless prince's hand, his
princely place of Bridewell; and what other things to the
performance of the same, and under what condition, it is not
unknown. That this thine endeavour hath not had like success, the
fault is not in thee, but in the condition and state of the time,
which the Lord of his infinite mercy vouchsafe to amend, when it
shall be his gracious will and pleasure.

"Farewell now all ye citizens, that be of God, of what state and
condition soever ye be! Undoubtedly in London ye have heard God's
word truly preached. My heart's desire and daily prayer shall be
for you, as for whom, for my time, I know to my Lord God I am
accountable, that ye never swerve, neither for loss of life, nor
worldly goods, from God's holy word, and yield unto antichrist:
whereupon must needs follow the extreme displeasure of God, and
the loss both of your bodies and souls into perpetual damnation
for evermore.

"Now that I have gone through the places where I have dwelt any
space in the time of my pilgrimage here upon earth, remembering
that for the space of King Edward's reign, which was for the time
of mine office in the sees of London and Rochester, I was a member
of the higher house of the parliament; therefore (seeing my God
hath given me leisure, and the remembrance thereof) I will bid my
Lords of the temporalty farewell. They shall have no just cause
(by God's grace) to take it that I intend to say, in ill part. As
for the spiritual prelacy that now is, I have nothing to say to
them, except I should repeat again a great part of that I have
said before now already, to the see of London. To you therefore,
my Lords of the temporalty, will I speak, and this would I have
you first to understand, that when I wrote this, I looked daily
when I should be called to the change of this life, and thought
that this my writing should not come to your knowledge before the
time of the dissolution of my body and soul should be expired; and
therefore know ye, that I had before mine eyes only the fear of
God, and Christian charity toward you, which moved me to write;
for of you hereafter I look not in this world either for pleasure
or displeasure. If my talk shall do you never so much pleasure or
profit you cannot promote me, nor, if I displease you, can ye hurt
me or harm me; for I shall be out of your reach. Now therefore, if
you fear God, and can be content to hear the talk of him that
seeketh nothing at your hands, but to serve God, and to do you
good, hearken what I say. I say unto you, as St. Paul saith to the
Galatians, I wonder, my Lords, what hath betwitched you, that ye
so suddenly are fallen from Christ unto antichrist; from Christ's
gospel unto man's traditions; from the Lord that bought you, unto
the bishop now of Rome. I warn you of your peril: be not deceived,
except you will be found willingly consenters unto your own death.
For if you think thus: 'We are laymen; this is a matter of
religion; we follow as we are taught and led; if our teachers and
governors teach us and lead us amiss, the fault is in them, they
shall bear the blame:' My Lords, this is true, I grant you, that
both the false teachers, and the corrupt governor, shall be
punished for the death of their subject, whom they have falsely
taught and corruptly led, yea, and his blood shall be required at
their hands: but yet, nevertheless, shall the subject die the
death himself also, that is, he shall also be damned for his own
sin; for if the blind lead the blind, Christ saith, not the leader
only, but, he saith, both, shall fall into the ditch. Shall the
synagogue and the senate of the Jews (trow ye) which forsook
Christ, and consented to his death, therefore be excused, because
Annas and Caiaphas, with the scribes and Pharisees and their
clergy, did teach them amiss? (yea, and also Pilate their governor
and the emperor's lieutenant by his tyranny did without cause put
him to death;) forsooth no, my Lords, no. For notwithstanding that
corrupt doctrine, or Pilate's washing of his hands, neither of
both shall excuse either that synagogue and seigniory, or Pilate;
but at the Lord's hand, for the effusion of that innocent blood,
on the latter day all shall drink of the deadly whip. Ye are
witty, and understand what I mean; therefore I will pass over
this, and return to tell you how ye are fallen from Christ to his
adversary the bishop of Rome.

"And lest, my Lords, ye may peradventure think, thus barely to
call the bishop of Rome Christ's adversary, or (to speak in plain
terms) to call him antichrist, that it is done in mine anguish;
and that I do but rage, and, as a desperate man, do not care what
I say, or upon whom I do rail; therefore that your Lordships may
perceive my mind, and thereby understand that I speak the words of
truth and sobriety, (as St. Paul said unto Festus,) be it known
unto your Lordships all, that as concerning the bishop of Rome, I
neither hate the person nor the place. For I assure your
Lordships, (the living Lord beareth me witness before whom I
speak,) I do think many a good holy man, many martyrs and saints
of God, have sat and taught in that place Christ's gospel truly,
which therefore justly may be called apostolici, that is, true
disciples of the apostles; and also that church and congregation
of Christians to be a right apostolic church; yea, and that,
certain hundred years after the same was first erected and builded
upon Christ by the true apostolic doctrine taught by the mouths of
the apostles themselves. If ye will know how long that was, and
how many hundred years, to be curious in pointing the precise
number of the years, I will not be too bold, but thus I say; so
long and so many hundred years as that see did truly teach and,
preach that gospel, that religion, exercised that power, and
ordered every thing by those laws and rules which that see
received of the apostles, and (as Tertullian saith) the apostles
of Christ, and Christ of God, so long, I say, that see might well
have been called Peter and Paul's chair and see, or rather
Christ's chair, and the bishop thereof apostolicus, or a true
disciple and successor of the apostles, and a minister of Christ.

"But since the time that that see hath degenerated from the trade
of truth and true religion, the which it received of the apostles
at the beginning, and hath preached another gospel, hath set up
another religion, hath exercised another power, and hath taken
upon it to order and rule the church of Christ by other strange
laws, canons, and rules than ever it received of the apostles, or
the apostles of Christ, which things it doth at this day, and hath
continued so doing (alas, alas) of too, too long a time: since the
time (I say) that the state and condition of that see hath thus
been changed, in truth it ought of duty and of right to have the
names changed both of the see and of the sitter therein. For
understand, my Lords, it was neither for the privilege of the
place or person thereof, that that see and bishops thereof were
called apostolic; but for the true trade of Christ's religion,
which was taught and maintained in that see at the first, and of
those godly men. And therefore, as truly and justly as that see
then, for that true trade of religion, and consanguinity of
doctrine with the religion and doctrine of Christ's apostles, was
called apostolic; so, as truly and as justly, for the contrariety
of religion, and diversity of doctrine from Christ and his
apostles, that see and bishop thereof, at this day both ought to
be called, and are indeed, antichristian.

"The see is the seat of Satan, and the bishop of the same, that
maintaineth the abominations thereof, is antichrist himself
indeed. And for the same causes this see at this day is the same
which St. John calleth in his Revelation, Babylon, or the whore of
Babylon, and spiritual Sodoma and Egypt, the mother of
fornications, and of the abominations upon the earth. And with
this whore do spiritually meddle, and lie with her, and commit
most stinking and abominable adultery before God, all those kings
and princes, yea, and all nations of the earth, which do consent
to her abominations, and use or practise the same; that is, (of
the innumerable multitude of them to rehearse some for examples'
sake,) her dispensations, her pardons and pilgrimages, her
invocation of saints, her worshipping of images, her false
counterfeit religion in her monkery and friarage, and her
traditions, whereby God's laws are defiled; as her massing and
false ministering of God's word and the sacraments of Christ,
clean contrary to Christ's word and the apostles' doctrine,
whereof in particular I have touched something before in my talk
had with the see of London, and in other treatises more at large:
wherein (if it shall please God to bring the same to light) it
shall appear, I trust, by God's grace, plainly to the man of God,
and to him whose rule in judgment of religion is God's word, that
that religion, that rule and order, that doctrine and faith, which
this whore of Babylon, and the beast whereupon she doth sit,
maintain at this day with all violence of fire and sword, with
spoil and banishment, (according to Daniel's prophecy,) and
finally with all falsehood, deceit, hypocrisy, and all kind of
ungodliness, are as clean contrary to God's word, as darkness is
unto light or light unto darkness, white to black or black to
white, or as Belial unto Christ or Christ unto antichrist himself.

"I know, my Lords, and foresaw when I wrote this, that so many of
you as should see this my writing, not being before endued with
the spirit of grace and the light of God's word, so many (I say)
would at these my words lord-like stamp and spurn, and spit
thereat. But sober yourselves with patience, and be still, and
know ye that in my writing of this, my mind was none other, but in
God (as the living God doth bear me witness) both to do you profit
and pleasure. And otherwise, as for your displeasure, by that time
this shall come to your knowledge, I trust by God's grace to be in
the hands and protection of the Almighty, my heavenly Father and
the living Lord, which is (as St. John saith) the greatest of all;
and then I shall not need(I trow) to fear what any lord, no, nor
what king or prince, can do unto me.

"My Lords, if in times past ye have been contented to hear me
sometimes in matters of religion before the prince in the pulpit,
and in the parliament-house, and have not seemed to have despised
what I have said, (when as else, if ye had perceived just
occasion, ye might then have suspected me in my talk, though it
had been reasonable, either desire of worldly gain, or fear of
displeasure,) how hath then your Lordships more cause to hearken
to my word, and to hear me patiently, seeing now ye cannot justly
think of me (being in this case appointed to die, and looking
daily when I shall be called to come before the eternal Judge)
otherwise but that I only study to serve my Lord God, and to say
that thing which, I am persuaded assuredly by God's word, shall
and doth please him, and profit all them to whom God shall give
grace to hear and believe what I do say? And I do say even that I
have said heretofore both of the see of Rome and of the bishop
thereof, I mean after this their present state at this day,
wherein if ye will not believe the ministers of God, and true
preachers of his word, verily I denounce unto you in verbo Domini,
except ye do repent betimes, it shall turn to your confusion, and
to your smart on the latter day. Forget not what I say, my Lords,
for God's sake forget not, but remember it upon your bed. For I
tell you moreover, as I know I must be countable of this my talk,
and of my speaking thus, to the eternal Judge, (who will judge
nothing amiss,) so shall you be countable of your duty in hearing,
and you shall be charged, if ye will hearken to God's word, for
not obeying to the truth. Alas, my Lords, how chanceth this, that
this matter is now anew again to be persuaded unto you? Who would
have thought of late, but your Lordships had been persuaded indeed
sufficiently, or that ye could ever have agreed so uniformly, with
one consent, to the abolishment of the usurpation of the bishop of
Rome? If that matter were then but a matter of policy, wherein the
prince must be obeyed, how is it now made a matter wherein (as
your clergy say now, and so say the pope's laws indeed) standeth
the unity of the catholic church, and a matter of necessity for
our salvation? Hath the time, being so short since the death of
the two last kings, Henry the Eighth and Edward his son, altered
the nature of the matter? If it have not, but was of the same
nature and danger before God then, as it is now, and be now (as it
is said by the pope's laws, and ,the instructions set forth in
English to the curates of the diocese of York) indeed a matter of
necessity to salvation; how then chanced it that ye were all, O my
Lords, so light and so little passed upon the catholic faith, and
the unity thereof, (without the which no man can be saved,) as for
your princes' pleasures, which were but mortal men, to forsake the
unity of your catholic faith -- that is, to forsake Christ and his
gospel? And furthermore, if it were both then, and now is, so
necessary to salvation, how chanced it also that ye, all the whole
body of the parliament agreeing with you, did not only abolish and
expel the bishop of Rome, but also did abjure him in your own
persons, and did decree in your acts great oaths to be taken of
both the spiritualty and temporalty, whosoever should enter into
any weighty and chargeable office in the commonwealth? But, on the
other side, if the law and decree which maketh the supremacy of
the see and bishop of Rome over the universal church of Christ, be
a thing of necessity required unto salvation by an antichristian
law, (as it is indeed,) and such instructions as are given to the
diocese of York be indeed a setting-forth of the power of the
beast of Babylon, by the craft and falsehood of his false
prophets, (as of truth, compared to God's word, and truly judged
by the same, it shall plainly appear that they be,) then, my
Lords, never think other, but the day shall come when ye shall be
charged with this your undoing of that, that once ye had well
done, and with this your perjury and breach of your oath, which
oath was done in judgment, justice, and truth, agreeable to God's
law. The whore of Babylon may well for a time dally with you, and
make you so drunken with the wine of her filthy stews and
whoredom, (as with her dispensations and promises of pardon a p�na
et culpa,) that for drunkenness and blindness ye may think
yourselves safe. But be ye assured, when the living Lord shall try
this matter by the fire, and judge it according to his word, when
all her abominations shall appear what they be, then ye, my Lords,
(I give your Lordships warning in time,) repent, if ye will be
happy, and love your own souls' health: repent, I say, or else,
without all doubt, ye shall never escape the hands of the living
Lord, for the guilt of your perjury, and breach of your oath. As
ye have banqueted and lain by the whore in the fornication of her
whorish dispensations, pardons, idolatry, and such-like
abominations; so shall ye drink with her (except ye repent
betimes) of the cup of the Lord's indignation and everlasting
wrath, which is prepared for the beast, his false prophets, and
all their partakers. For he that is partner with them in their
whoredom and abominations, must also be partner with them of their
plagues, and in the latter day shall be thrown with them into the
Iake burning with brimstone and unquenchable fire. Thus fare ye
well, my Lords all. I pray God give you understanding of his
blessed will and pleasure, and make you to believe and embrace the
truth, Amen."

Another farewell of Bishop Ridley to the prisoners in Christ's
gospel's cause, and to all them which for the same cause are
exiled and banished out from their own country, choosing rather to
leave all worldly commodity, than their Master Christ.

"Farewell, my dearly beloved brethren in Christ, both ye my fellow
prisoners, and ye also that be exiled and banished out of your
countries, because ye will rather forsake all worldly commodity
than the gospel of Christ.

"Farewell, all ye together in Christ; farewell and be merry, for
ye know that the trial of your faith bringeth forth patience, and
patience shall make us perfect, whole and sound on every side; and
such, after trial, (ye know,) shall receive the crown of life,
according to the promise of the Lord made to his dearly beloved.
Let us therefore be patient unto the coming of the Lord. As the
husbandman abideth patiently the former and latter rain for the
increase of his crop, so let us be patient, and pluck up our
hearts, for the coming of the Lord approacheth apace. Let us, my
dear brethren, take example, of patience in tribulation, of the
prophets, which spake likewise God's word truly in his name. Let
Job be to us an example of patience, and the end which the Lord
suffered, which is full of mercy and pity. We know, my brethren,
by God's word, that our faith is much more precious than any
corruptible gold, and yet that is tried by the fire: even so our
faith is therefore tried likewise in tribulations, that it may be
found, when the Lord shall appear, laudable, glorious, and
honourable. For if we for Christ's cause do suffer, that is
grateful before God, for thereunto are we called; that is our
state and vocation, wherewith let us be content. Christ, we know,
suffered for us afflictions, leaving us an example that we should
follow his footsteps; for he committed no sin, nor was there any
guile found in his mouth. When he was railed upon, and all to be
reviled, he railed not again; when he was evil entreated, he did
not threaten, but committed the punishment thereof to Him that
judgeth aright.

"Let us ever have in fresh remembrance those wonderful comfortable
sentences spoken by the mouth of our Saviour Christ: Blessed are
they which suffer persecution for righteousness' sake, for theirs
is the kingdom of heaven. Blessed are ye when men revile you,
persecute you, and speak all evil against you for my sake: rejoice
and be glad, for great is your reward in heaven; for so did they
persecute the prophets which were before you. Therefore let us
alway bear this in our minds, that if any incommodity do chance
unto us for righteousness' sake, happy are we, whatsoever the
world doth think of us. Christ our Master hath told us beforehand,
that the brother should put the brother to death, and the father
the son, and the children should rise against their parents and
kill them, and that Christ's true apostles should be hated of all
men for his name's sake: but he that shall abide patiently unto
the end, shall be saved.

"Let us then endure in all troubles patiently, after the example
of our Master Christ, and be contented therewith, for he suffered
being our Master and Lord: how doth it not then become us to
suffer! for the disciple is not above his master, nor the servant
above his lord. It may suffice the disciple to be as his master,
and the servant to be as his lord. If they have called the father
of the family, the master of the household, Beelzebub, how much
more shall they so call them of his household! Fear them not then,
saith our Saviour, for all privities shall be made plain; there is
now nothing secret, but it shall be showed in light. Of Christ's
words let us neither be ashamed, nor afraid to speak them; for so
Christ our Master commandeth us, saying, That I tell you privily,
speak openly abroad; and that I tell you in your ear, preach it
upon the house-top. And fear not them which kill the body, for the
soul they cannot kill; but fear him which can cast both body and
soul into hell-fire.

"Know ye that the heavenly Father hath ever a gracious eye and
respect toward you, and a fatherly providence for you; so that
without his knowledge and permission nothing can do you harm. Let
us therefore cast all our care upon him, and he shall provide that
which shall be best for us. For if of two small sparrows, which
both are sold for a mite, one of them lighteth not on the ground
without your Father, and all the hairs of our head are numbered,
fear not them, (saith our Master Christ,) for ye are more worth
than many small sparrows. And let us not stick to confess our
Master Christ for fear of danger, whatsoever it shall be,
remembering the promise that Christ maketh, saying, Whosoever
shall confess me before men, him shall I confess before my Father
which is in heaven: but whosoever shall deny me, him shall I
likewise deny before my Father which is in heaven. Christ came not
to give unto us here a carnal amity, and a worldly peace, or to
knit his unto the world in ease and peace, but rather to separate
and divide from the world, and to join them unto himself: in whose
cause we must, if we will be his, forsake father and mother, and
stick unto him. If we forsake him or shrink from him for trouble
or death's sake, which be calleth his cross, he will none of us;
we cannot be his. If for his cause we shall lose our temporal
lives here, we shall find them again, and enjoy them for evermore:
but if, in his cause, we will not be contented to leave nor lose
them here, then shall we lose them so, that we shall never find
them again, but in everlasting death. What though our troubles
here be painful for the time, and the sting of death bitter and
unpleasant, yet we know that they shall not last, in comparison of
eternity, no, not the twinkling of an eye; and that they,
patiently taken in Christ's cause, shall procure and get us
unmeasurable heaps of heavenly glory, unto the which these
temporal pains of death and troubles compared, are not to be
esteemed, but to be rejoiced upon. Wonder not, saith St. Peter, as
though it were any strange matter that ye are tried by the fire,
(he meaneth of tribulation,) which thing, saith he, is done to
prove you; nay, rather, in that ye are partners of Christ's
afflictions rejoice, that in his glorious revelation ye may
rejoice with merry hearts. If ye suffer rebukes in Christ's name,
happy are ye, for the glory and Spirit of God resteth upon you. Of
them God is reviled and dishonoured, but of you he is glorified.

"Let no man be ashamed of that he suffereth as a Christian, and in
Christ's cause; for now is the time that judgment and correction
must begin at the house of God: and if it begin first at us, what
shall be the end of those, think ye, which believe not the gospel?
And if the righteous shall be hardly saved, the wicked and the
sinner, where shall they appear? Wherefore they which are
afflicted according to the will of God, let them lay down and
commit their souls to him by well doing, as to a trusty and
faithful Maker. This, as I said, may not seem strange to us, for
we know that all the whole fraternity of Christ's congregation in
this world is served with the like, and by the same is made
perfect. For the fervent love that the apostles had unto their
Master Christ, and for the great commodities and increase of all
godliness which they felt by their faith to ensue of afflictions
in Christ's cause, and, thirdly, for the heaps of heavenly joys
which the same do get unto the godly, which shall endure in heaven
for evermore; for these causes (I say) the apostles of their
afflictions did joy, and rejoiced in that they were had and
accounted worthy to suffer contumelies and rebukes for Christ's
name. And Paul, as he gloried in the grace and favour of God,
whereunto he was brought and stood in by faith; so he rejoiced in
his afflictions for the heavenly and spiritual profits which he
numbered to rise upon them: yea, he was so far in love with that
which the carnal man loatheth so much, that is, with Christ's
cross, that he judged himself to know nothing else but Christ
crucified; he will glory (he saith) in nothing else but in
Christ's cross; yea, and he blesseth all those, as the only true
Israelites and elect people of God, with peace and mercy, which
walk after that rule and after none other.

"O Lord, what a wonderful spirit was that that made Paul,-- in
setting forth of himself against the vanity of Satan's pseudo-
apostles, and in his claim there, that he, in Christ's cause, did
excel and pass them all,-- what wonderful spirit was that (I say)
that made him to reckon up all his troubles, his labours, his
beatings, his whippings and scourgings, his shipwrecks, his
dangers and perils by water and by land, his famine, hunger,
nakedness, and cold, with many more, and the daily care of all the
congregations of Christ, among whom every man's pain did pierce
his heart, and every man's grief was grievous unto him! O Lord, is
this Paul's primacy, whereof he thought so much good that he did
excel others? Is not this Paul's saying unto Timothy his own
scholar? and doth it not pertain to whosoever will be Christ's 
true soldiers? Bear thou, saith he, affliction like a good soldier
of Jesus Christ. This is true: If we die with him, [he meaneth
Christ,] we shall live with him; if we suffer with him, we shall
reign with him; if we deny him, he shall deny us; if we be
faithless, he remaineth faithful, he cannot deny himself. This,
Paul would have known to every body; for there is none other way
to heaven but Christ and his way: and all that will live godly in
Christ, shall, saith St. Paul, suffer persecution. By this way
went to heaven the patriarchs, the prophets, Christ our Master,
his apostles, his martyrs, and all the godly since the beginning.
And as it hath been of old, that he which was born after the
flesh, persecuted him which was born after the Spirit (for so it
was in Isaac's time); so, said St. Paul, it was in his time also.
And whether it be so or no now, let the spiritual man, (the self-
same man, I mean, that is indued with the Spirit of Almighty God,)
let him be judge. Of the cross of the patriarchs, as ye may read
in their stories; if ye read the book of Genesis, ye shall
perceive. Of others, St. Paul in few words comprehendeth much
matter, speaking in a generality of the wonderful afflictions,
death, and torments, which the men of God, in God's cause, and for
the truth's sake, willingly and gladly did suffer. After much
particular rehearsal of many, lie saith, Others were racked and
despised, and would not be delivered, that they might obtain a
better resurrection. Others, again, were tried with mockings and
scourgings, and moreover with bonds and imprisonment: they were
stoned, hewn asunder, tempted, fell, and were slain upon the edge
of the sword, some wandered to and fro in sheep's pilches, in
goats' pilches, forsaken, oppressed, afflicted; such godly men as
the world was unworthy of, wandering in wildernesses, in
mountains, in caves, and in dens; and all these were commended for
their faith. And yet they abide for us the servants of God, and
for those their brethren which are to be slain, as they were, for
the word of God's sake, that none be shut out, but that we may all
go together to meet our Master, Christ, in the air at his coming,
and so to be in bliss with him in body and soul for evermore.

"Therefore, seeing we have so much occasion to suffer and to take
afflictions for Christ's name's sake patiently, so many
commodities thereby, so weighty causes, so many good examples, so
great necessity, so pure promises of eternal life and heavenly
joys of him that cannot lie: Let us throw away whatsoever might
let us -- all burden of sin, and all kind of carnality -- and
patiently and constantly let us run for the best game in this race
that is set before us, ever having our eyes upon Jesus Christ, the
ringleader, captain, and perfecter of our faith, who for the joy
that was set before him endured the cross, not passing upon the
ignominy and shame thereof, and is set now at the right hand of
the throne of God. Consider this, that he suffered such strife of
sinners against himself, that ye should not give over, nor faint
in your minds. As yet, brethren, we have not withstood unto death,
fighting against sin. Let us never forget, dear brethren, for
Christ's sake, that fatherly exhortation of the wise man that
speaketh unto us, as unto his children, the godly wisdom of God,
saying thus: My son, despise not the correction of the Lord, nor
fall from him when thou art rebuked of him; for whom the Lord
loveth, him doth he correct, and scourgeth every child whom he
receiveth. What child is he whom the father doth not chasten? If
ye be free from chastisement, whereof all are partakers, then are
ye bastards and no children. Seeing then, when as we have had
carnal parents which chastened us, we reverenced them, shall not
we much more be subject unto our spiritual Father, that we might
live? And they for a little time have taught us after their own
mind; but this Father teacheth us to our commodity, to give unto
us his holiness. All chastisement for the present time appeareth
not pleasant but painful; but afterward it rendereth the fruit of
righteousness on them which are exercised in it. Wherefore let us
be of good cheer, good brethren, and let us pluck up our feeble
members that were fallen or began to faint, heart, hands, knees,
and all the rest, and let us walk upright and straight, that no
limping nor halting bring us out of the way. Let us look, not upon
the things that be present, but with the eyes of our faith let us
stedfastly behold the things that be everlasting in heaven; and so
choose rather in respect of that which is to come, with the chosen
members of Christ, to bear Christ's cross, than for this short
life-time to enjoy all the riches, honours, and pleasures of the
broad world. Why should we Christians fear death? Can death
deprive us of Christ, who is all our comfort, our joy, and our
life? Nay forsooth, but contrary, death shall deliver us from this
mortal body, which loadeth and beareth down the spirit, that it
cannot so well perceive heavenly things; in the which so long as
we dwell, we are absent from God.

"Wherefore, understanding our state in that we be Christians, that
if our mortal body, which is our earthly house, were destroyed, we
have a building, a house not made with hands, but everlasting in
heaven, &c., therefore we are of good cheer, and know that when we
are in the body we are absent from God; for we walk by faith, and
not by clear sight. Nevertheless we are bold, and had rather be
absent from the body, and present with God. Wherefore we strive,
whether we be present at home, and absent abroad, that we may
always please him. And who that hath true faith in our Saviour
Christ, whereby he knoweth somewhat truly what Christ our Saviour
is, that he is the eternal Son of God, life, light, the wisdom of
the Father, all goodness, all righteousness, and whatsoever is
good that heart can desire, yea, infinite plenty of all these,
above that which man's heart can either conceive or think, (for in
him dwelleth the fulness of the Godhead corporally,) and also that
he is given us of the Father, and made of God to be our wisdom,
our righteousness, our holiness, and our redemption; who (I say)
is he that believeth this indeed, that would not gladly be with
his Master Christ? Paul for this knowledge coveted to have been
loosed from the body, and to have been with Christ, for that he
counted it much better for himself, and had rather to be loosed
than to live. Therefore these words of Christ to the thief on the
cross, that asked of him mercy, were full of comfort and solace:
This day thou shalt be with me in paradise. To die in the defence
of Christ's gospel it is our bounden duty to Christ, and also to
our neighbour. To Christ, for he died for us, and rose again, that
he might be Lord over all. And seeing he died for us, we also
(saith St. John) should jeopard, yea, give our life for our
brethren. And this kind of giving and losing, is getting and
winning indeed; for he that giveth or loseth his life thus getteth
and winneth it forevermore. Blessed are they therefore that die in
the Lord, and if they die in the Lord's cause, they are most happy
of all. Let us not then fear death, which can do us no harm,
otherwise than for a moment to make the flesh to smart; but that
our faith, which is surely fastened and fixed unto the word of
God, telleth us that we shall be anon after death in peace, in the 
hands of God, in joy, in solace, and that from death we shall go
straight unto life. For St. John saith, He that liveth, and
believeth in me, shall never die. And, in another place, He shall
depart from death unto life. And therefore this death of the
Christian is not to be called death, but rather a gate or entrance
into everlasting life. Therefore Paul called it but a dissolution
and resolution; and both Peter and Paul, a putting off this
tabernacle or dwelling-house, meaning thereby the mortal body, as
wherein the soul or spirit doth dwell here in this world for a
small time. Yea, this my death may be called to the Christian, an
end of all miseries: for so long as we live here, we must pass
through many tribulations before we can enter in the kingdom of
heaven. And now, after that death hath shot his bolt, all the
Christian man's enemies have done what they can; after that, they
have no more to do. What could hurt or harm poor Lazarus that lay
at the rich man's gate? His former penury and poverty? his misery,
beggary, and horrible sores and sickness? For so soon as death had
stricken him with his dart, so soon came the angels, and carried
him straight up into Abraham's bosom. What lost he by death, who,
from misery and pain, is set by the ministry of angels in a place
both of joy and solace?

"Farewell, dear brethren! farewell, and let us comfort our hearts
in all troubles, and in death, with the word of God; for heaven
and earth shall perish, but the word of the Lord endureth for
ever.

"Farewell, Christ's dearly beloved spouse! here wandering in this
world in a strange land, far from thine own country, and compassed
about on every hand with deadly enemies, which cease not to
assault thee, ever seeking thy destruction.

"Farewell, farewell, O ye the whole and universal congregation of
the chosen of God here living upon earth, the true church militant
of Christ, the true mystical body of Christ, the very household
and family of God, and the sacred temple of the Holy Ghost.
Farewell!

Farewell, O thou little flock of the high heavenly pastors of
Christ; for to thee it hath pleased the heavenly Father to give an
everlasting and eternal kingdom. Farewell!

"Farewell, thou spiritual house of God, thou holy and royal
priesthood, thou chosen generation, thou holy nation, thou won
spouse. Farewell! Farewell!"

Another treatise of Bishop Ridley, wherein is contained first a
lamentation for the change of religion in England: then a
comparison between the doctrine of the gospel and the Romish
religion; with wholesome instructions in the end to all
Christians, how to behave themselves in time of trial.


Alas! what misery is thy church brought unto, O Lord, at this day!
When, as of late the word of the Lord was truly preached, was read
and heard in every town, in every church, in every village,
yea,and almost in every honest man's house, alas! now it is exiled
and banished out of the whole realm, Of late who was not taken for
a lover of God's word, for a reader, for a ready hearer, and for a
learner of the same? And now, alas, who dare bear any open
countenance toward it, but such as are content, in Christ's cause
and for his word's sake, to stand to the danger and loss of all
they have?

"Of late there was to be found, of every age, of every degree and
kind of people, that gave their diligence to learn, as they could,
out of God's word, the articles of the Christian faith, the
commandments of God, and the Lord's prayer. The babes and young
children were taught these things of their parents, of their
masters, and weekly of their curates in every church: and the aged
folk, which had been brought up in blindness, and in ignorance of
those things which every Christian is bound to know, when
otherwise they could not, yet they learned the same by often
hearing their children and servants repeating the same: but now
(alas, and alas again!) the false prophets of antichrist, which
are past all shame, do openly preach in pulpits unto the people of
God, that the catechism is to be counted heresy; whereby their old
blindness is brought home again: for the aged are afraid of the
higher powers, and the youth are abashed and ashamed, even of that
which they have learned, though it be God's word, and dare no more
meddle.

"Of late in every congregation throughout all England was made
prayer and petition unto God, to be delivered from the tyranny of
the bishop of Rome, and all his detestable enormities; from all
false doctrine and heresy; and now, alas! Satan hath persuaded
England, by his falsehood and craft, to revoke her old godly
prayer, to recant the same, and provoke the fearful wrath and
indignation of God upon her own pate.

"Of late by strait laws and ordinances, with the consent of the
nobles and commonalty, and full agreement and counsel of the
prelates and clergy, was banished hence the beast of Babylon, with
laws (I say) and with oaths and all means that then could be
devised for so godly a purpose: but now, alas! all these laws are
trodden under foot; the nobles, the commonalty, the prelates and
clergy, are quite changed, and all those oaths, though they were
made in judgment, justice, and truth, and the matter never so
good, do no more hold than a bond of rushes or of a barley straw,
nor public perjury no more feareth them than a shadow upon the
wall.

"Of late it was agreed in England of all hands, according to
Paul's doctrine, and Christ's commandment, (as Paul saith
plainly,) that nothing ought to be done in the church, in the
public congregation, but in that tongue which the congregation
could understand, that all might be edified thereby, whether it
were common prayer, administration of the sacraments, or any other
thing belonging to public ministry of God's holy and wholesome
word. But, alas! all is turned upside down; Paul's doctrine is put
apart; Christ's commandment is not regarded: for nothing is heard
commonly in the church, but a strange tongue, that the people doth
nothing understand.

"Of late all men and women were taught after Christ's doctrine, to
pray in that tongue which they could understand, that they might
pray with heart that which they should speak with their tongue:
now, alas! the unlearned people are brought into that blindness
again, to think that they pray, when they speak with their tongue
they cannot tell what, nor whereof their heart is nothing mindful
at all; for that it can understand never a whit thereof.

"Of late the Lord's supper was duly administered and taught to be
made common to all that are true Christians, with thanksgiving and
setting-forth of the Lord's death and passion, until his returning
again to judge both quick and dead: but now, alas! the Lord's
table is quite overthrown, and that which ought to be common to
all godly, is made private to a few ungodly, without any kind of
thanksgiving, or any setting-forth of the Lord's death at all,
that the people are able to understand.

"Of late all that were indued with the light and grace of
understanding of God's holy mysteries, did bless God which had
brought them out of that horrible blindness and ignorance, whereby
in times past, being seduced by Satan's subtleties, they believed
that the sacrament was not the sacrament, but the thing itself
whereof it is a sacrament, that the creature was the Creator, and
that the thing which hath neither life nor sense (alas! such was
the horrible blindness) was the Lord himself, which made the eye
to see, and hath given all senses and understanding unto man. But
now, alas! England is returned again like a dog to her own vomit
and spewing, and is in worse case than ever she was: for it had
been better never to have known the truth, than to forsake the
truth once received and known. And now, not only that light is
turned into darkness, and God's grace is received in vain, but
also laws of death are made by high court of parliament,
masterfully to maintain by sword, fire, and all kind of violence,
that heinous idolatry wherein that adoration is given unto the
lifeless and dumb creature, which is only due unto the ever-living
God: yea, they say they can and do make of bread both man and God,
by their transubstantiation. O wicked men, and Satan's own brood!

"Of late was the Lord's cup at his table distributed, according to
his own commandment by his express words in the gospel, as well to
the laity as to the clergy, which order Christ's church observed
so many hundred years after, as all the ancient ecclesiastical
writers do testify, without contradiction of any one of them, that
can be showed unto this day: but now, alas! not only the Lord's
commandment is broken, his cup is denied to his servants, to whom
he commandeth it should be distributed, but also with the same is
set up a new blasphemous kind of sacrifice to satisfy and pay the
price of sins both of the dead and the quick, to the great and
intolerable contumely of Christ our Saviour, his death and
passion, which was and is the one only sufficient and everlasting
available sacrifice satisfactory for all the elect of God, from
Adam the first, to the last that shall be born in the end of the
world.

"Of late the commandment of God, Thou shalt not make to thyself
any graven image, nor any similitude or likeness of any thing in
heaven above, or in earth beneath, or in the water under the
earth, thou shalt not bow down to them, nor worship them: this
commandment of God, I say, was graven almost every where in
churches, was learned of every body, both young and old; whereupon
images that provoked the simple and ignorant people unto idolatry
(as the wise man saith) were taken out of the churches, and
straitly forbidden that none should any where either bow down to
them or worship them. But now, alas! God's holy word is blotted
and rased out of churches, and stocks and stones are set up in the
place thereof. God commanded his word so to be ordered, that it
might be had in continual remembrance at all times, and in every
place; and on the other side he forbade images and idols so to be
either made or set in any place, where any should bow or worship
them. But now, alas! that which God commanded is not passed upon:
and that which be forbiddeth, is masterfully maintained by
falsehood and craft, and wickedly upholden.

"Of late all ministers that were admitted to the public office and
ministry of God's holy word, in their admission made a solemn 
profession before the congregation, that they should teach the
people nothing, as doctrine necessary to attain eternal salvation,
but that which is God's own holy word, or may be thereon grounded
without any doubt; whereby vanished and melted away of themselves
many vain, yea, wicked traditions of men, as wax before the fire:
but now at one brunt they are revived, and are in full hope also
to return again in as great strength as ever they have been. And
how can any man look for any other thing, but when you have
received the head, you must also receive the whole body withal, or
else how can the head abide? The head, under Satan, of all
mischief is antichrist and his brood; the same is he which is the
Babylonical beast. The beast is he whereupon the whore sitteth.
The whore is that city, saith John, in plain words, which hath
empire over the kings of the earth. This whore hath a golden cup
of abominations in her hand, whereof she maketh to drink the kings
of the earth. And of the wine of this harlot have all nations
drunk; yea, and kings of the earth have lien by this whore, and
merchants of the earth by virtue of her pleasant merchandise have
been made rich.

"Now what city is there in all the whole world, that, when John
wrote, ruled over the kings of the earth; or what city can be read
of in any time, that of the city itself challenged the empire over
the kings of the earth, but only the city of Rome, and that since
the usurpation of that see hath grown to her full strength? And is
it not read, that the old and ancient writers understand Peter's
former Epistle to be written at Rome, and it to be called of him
in the same Epistle in plain terms Babylon? By the abominations
thereof I understand all the whole trade of the Romish religion,
under the name and title of Christ, which is contrary to the only
rule of all true religion, that is, God's word. What word of God
hath that devilish drab for the maintenance of her manifold
abominations, and to set to sale such merchandise, wherewith
(alas! the madness of man) the wicked harlot hath bewitched almost
the whole world? Did not Peter, the very true apostle of Christ,
(of whom this stinking strumpet beareth herself so high, but
falsely and without all just cause,) did not he, I say, give all
the world warning of her pelf and trash, of her false doctors and
apostles, (for this whore and beast will be called dominus
apostolicus, whosoever say nay,) after this manner in his latter
Epistle? There were among the people in times past false prophets,
as there shall be among you in time to come false teachers, which
shall privily bring in pestilent sects, even denying the Lord
which hath bought them and redeemed them, procuring to themselves
swift damnation. And many shall follow their damnable ways, by
whom the way of truth shall be railed upon, and through
covetousness, by counterfeit tales or sermons, they shall, saith
Peter, make merchandise upon you. And doth not John likewise, in 
his Revelation, after he hath reckoned up a great rabblement of
this whore's mystical merchandise, at the last (as though he would
knit up all in plain words, without any mist at all, setting out
the whore's merchandise) reckon up amongst the rest, and
concludeth, saying, and the souls of men too? Whereupon I pray you
else rose this true proverb, 'All things for money are set to sale
at Rome?' Was not that a worthy commendation of Christ's vicar in
earth, that was written of our holy father, one of the Alexanders,
a bishop of Rome, thus I ween?

Alexander, our holy father the pope of Rome,
Selleth for money both right and doom;
And all kind of holiness the holy father doth not stick
To set to sale, ready money for to get.
And eke Christ himself he dare be bold
To chop and change for silver and gold.
And why should any think this to be sore.
For what doth he sell but what he bought before?'

"I grant these verses to be light gear, and the verse is but rude;
but, alas! such conditions were more wicked and lewd than any wit
could express. If these had been but the faults of one or a few in
number, they had been less pernicious, and might have been taken
for personal crimes, and not to be imputed unto that see. But now, 
alas! the matter is more than evident to all that have godly
understanding, that these crimes be grounded upon laws, be
established by custom, and set forth by all kind of wicked
doctrine, falsehood, and craft; and therefore now are not to be
esteemed for any one man's or a few men's personal crimes, but are
now, by laws, custom, and doctrine, incorporated into that wicked
see, and make indeed the body of the beast, whereupon the
abominable whore doth sit.

"But you would know which be those merchandises which I said this
whore setteth for to sell, for the which all her false prophets,
with all their jugglings and crafty glosses, cannot bring one jot
of God's word. Surely, surely, they be not only all these
abominations which are come into the Church of England already,
(whereof I have spoken somewhat before,) but also an innumerable
rabblement of abominations and wicked abuses, which now must needs
follow; as popish pardons, pilgrimages, Romish purgatory, Romish
masses, placebo and dirige, with trentals and scala c�li,
dispensations and immunities from all godly discipline, laws, and
good order, pluralities, unions, and tot quots, with a thousand
more. Now shall come in the flattering friars and the false
pardoners, and play their old pranks and knavery as they were wont
to do. Now shall you have (but of the see of Rome only, and that
for money) canonizing of such saints as have stood stout in the
pope's cause, shrining of relics, and from any kind of wickedness 
(if you will pay well for it) clear absolution from penalty and
guilt, for thousands of years; yea, and at every poor bishop's
hand and suffragan, ye shall have hallowing of churches, chapels,
altars, super-altars, chalices, and of all the household stuff and
adornment which shall be used in the church after the Romish
guise: for all these things, they must be esteemed of such high
price, that they may not be done but by a consecrated bishop only.
O Lord, all these things are such as thy apostles never knew! As
for conjuring (they call it hallowing, but it is conjuring indeed)
of water and salt, of christening of bells, and suchlike things,
what need I to speak? for every priest that can but read, hath
power (they say) not only to do that, but also hath such power
over Christ's body, as to make both God and man once, at the
least, every day of a wafer-cake.

"After the rehearsal of the said abominations, and remembrance of
a number of many more, which (the Lord knoweth) irketh me to think
upon, and were too long to describe; when I consider on the other
side the eternal word of God that abideth for ever, and the
undefiled law of the Lord which turneth the soul from all
wickedness, and giveth wisdom unto the innocent babes -- I mean
that milk that is without all guile, as Peter doth call it, that
good word of God, that word of truth, which must be graven within
the heart, and then is able to save men's souls; that wholesome
seed, not mortal, but immortal, of the eternal and everlasting
God, whereby the man is born anew, and made the child of God; that
seed of God, whereby the man of God so being born, cannot sin, as
John saith, (he meaneth so long as that seed doth abide in him,)--
that Holy Scripture which hath not been devised by the wit of man,
but taught from heaven by the inspiration of the Holy Ghost; which
is profitable to teach, to reprove, to correct, to instruct, and
to give order in all righteousness, that the man of God may be
whole and sound, ready to perform every good work -- when (I say)
I consider this holy and wholesome true word, that teacheth us
truly our bounden duty towards our Lord God in every point; what
his blessed will and pleasure is; what his infinite great goodness
and mercy is; what he hath done for us; how he hath given us his
own dearly beloved Son to death for our salvation, and by him hath
sent us the revelation of his blessed will and pleasure, what his
eternal word willeth us both to believe, and also to do; and hath
for the same purpose inspired the holy apostles with the Holy
Ghost, and sent them abroad into all the world, and also made them
and other disciples of Christ, inspired by the same Spirit, to
write and leave behind them the same things that they are taught
(which as they did proceed of the Spirit of truth, so by the
confession of all them that ever were endued with the Spirit of
God, were sufficient to the obtaining of eternal salvation): and
likewise when I consider that all that man doth profess in his
regeneration when he is received into the holy catholic church of
Christ, and is now to be accounted for one of the lively members
of Christ's own body, all that is grounded upon God's holy word,
and standeth in the profession of that faith, and obedience of
those commandments which are all contained and comprised in God's
holy word: and furthermore, when I consider whom our Saviour
Christ pronounceth in his gospel to be blessed, and to whom Moses
giveth his benedictions in the law; what ways the law, the
prophets, the psalms, and all Holy Scriptures, both New and Old,
do declare to be the ways of the Lord; what is good for man to
obtain and abide in God's favour; which is that faith that
justifieth before God, and what is that charity that doth pass and
excel all; which be the properties of heavenly wisdom, and which
is that undefiled religion which is allowed of God; which things
Christ himself calleth the weighty matters of the law; what thing
is that which is only available in Christ, and what knowledge is
that that Paul esteemed so much, that he counted himself only to
know; what shall be the manner of the extreme judgment of the
latter day, who shall judge, and by what he shall judge, and what
shall be required at our hands at that fearful day; how all things
must be tried by the fire, and that that only shall stand for ever
which Christ's words shall allow; who shall be the judge of all
flesh, to give sentence upon all flesh, and every living soul,
either of eternal damnation, or of everlasting salvation, from
which sentence there shall be no place to appeal, no wit shall
serve to delude, nor any power to withstand or revoke -- when (I
say) I consider all these things, and confer to the same again and
again all those ways wherein standeth the substance of the Romish
religion, (whereof I spake before,) it may be evident and easy to
perceive, that these two ways, these two religions, the one of
Christ, the other of the Romish see, in these latter days be as
far distant the one from the other, as light and darkness, good
and evil, righteousness and unrighteousness, Christ and Belial. He
that is hard of belief, let him note and weigh well with himself
the places of Holy Scriptures which be appointed in the margin,
whereupon this talk is grounded, and, by God's grace, he may
receive some light. And unto the contemner I have nothing now to
say, but to rehearse the saying of the prophet Isaiah, which Paul
spake to the Jews in the end of the Acts of the Apostles. After he
had expounded to them the truth of God's word, and declared unto
them Christ, out of the law of Moses and the prophets, from
morning to night all the day long, he said unto them that would
not believe: Well, said he, spake the Holy Ghost unto our fathers,
saying, Go unto this people and tell them, Ye shall hear with your
ears, and not understand; and seeing you shall behold, and not see
the thing: for the heart of this people is waxed gross and dull;
and with their ears they are hard of hearing; and they have shut
together their eyes, that they should not see, nor hear with their
ears, nor understand with their hearts, that they might return,
and I should heal them, saith the Lord God.

"Alas! England; alas! that this heavy plague of God should fall
upon thee. Alas! my dearly beloved country, what thing is it now
that may do thee good? Undoubtedly thy plague is so great, that it
is utterly uncurable, but by the bottomless mercy and infinite
power of Almighty God. Alas! my dear country, what hast thou done,
that thou hast provoked the wrath of God, and caused him to pour
out his vengeance upon thee for thine own deserts? Canst thou be
content to hear thy faults told thee? Alas! thou hast heard oft,
and wouldst never amend. England, thy faults of all degrees and
sorts of men, of magistrates, of the ministers, and of the common
people, were never more plainly told since thou bearedst that
name, than thou didst hear them of late, even before the
magistrates in King Edward's days, but thou heardest them only,
and didst amend never a whit. For even of thy greatest
magistrates, some (the king's Highness then, that innocent, that
godly-hearted and peerless young Christian prince excepted)
evermore unkindly and ungently, against those that went about most
busily and most wholesomely to cure their sore backs, spurned
privily, and would not spare to speak evil of them, even unto the
prince himself; and yet would they towards the same preachers
outwardly bear a jolly countenance and a fair face.

"I have heard that Cranmer, and another whom I will not name, were
both in high displeasure, the one for showing his conscience
secretly, but plainly and fully, in the duke of Somerset's cause;
and both of late, but especially Cranmer, for repugning, as they
might, against the late spoil of the church goods, taken away only
by the commandment of the higher powers, without any law or order
of justice, and without any request or consent of them to which
they did belong. As for Latimer, Lever, Bradford, and Knox, their
tongues were so sharp, they ripped in so deep in their galled
backs, to have purged them, no doubt, of that filthy matter that 
was festered in their hearts, of insatiable covetousness, of
filthy carnality and voluptuousness, of intolerable ambition and
pride, of ungodly loathsomeness to hear poor men's causes, and to
hear God's word, that these men, of all other, these magistrates
then could never abide. Others there were, very godly men and well
learned, that went about by the wholesome plasters of God's word,
howbeit after a more soft manner of handling the matter: but,
alas! all sped alike. For all that could be done of all hands,
their disease did not minish, but daily did increase, which, no
doubt, is no small occasion in that state of the heavy plague of
God that is poured upon England at this day. As for the common
sort of other inferior magistrates, as judges of the laws,
justices of peace, serjeants, common lawyers, it may be truly said
of them, as of the most part of the clergy, of curates, vicars,
parsons, prebendaries, doctors of the law, archdeacons, deans,
yea, and I may say, of bishops also, I fear me, for the most part
(although I doubt not but God had, and hath ever, whom he in every
state knew and knoweth to be his): but, for the most part, I say,
they were never persuaded in their hearts, but from the teeth
forward, and for the king's sake, in the truth of God's word; and
yet all these did dissemble, and bear a copy of a countenance, as
if they had been sound within.

"And this dissimulation Satan knew well enough, and therefore
desired, and hath ever gone about, that the high magistrates by
any manner of means might be deceived in matters of religion; for
then he, being of counsel with the dissimulation in the worldly,
knew well enough that he should bring to pass, and rule all even
after his own will.

"Hypocrisy and dissimulation St. Jerome doth call well a double
wickedness; for neither it loveth the truth, (which is one great
evil,) and also falsely it pretendeth to deceive the simple for
another thing. This hypocrisy and dissimulation with God, in
matters of religion, no doubt, hath wholly also provoked the anger
of God. And as for the common people, although there were many
good, where they were well and diligently taught; yet (God
knoweth) a great number received God's true word and high benefits
with unthankful hearts. For it was great pity and a lamentable
thing to have seen in many places the people so loathsomely and
unreligiously to come to the holy communion and to receive it
accordingly, and to the common prayers, and other divine service,
which were according to the true vein of God's holy word, and in
all points so godly and wholesomely set forth, in comparison of
that blind zeal and undiscreet devotion which they had aforetimes
to those things, whereof they understood never one whit, nor could
be edified by them any thing at all.

"And again, as for our almsdeeds, which are taught in God's word,
whereby we are certain that God is pleased with them, and doth and
will require such at our hands, which are a part of true religion,
as St. James saith, and such as, he saith himself, he setteth more
by than by sacrifice, as to provide for the fatherless, infants
and orphans, for the lame, aged, and impotent poor needy folk, and
to make public provision that the poor that might labour, should
have wherewith to labour upon, and so be kept from shameful
beggary and stealing: in these works, I say, how wayward were
many, in comparison, I mean, of that great prodigality whereby in
times past they spared not to spend upon flattering friars, false
pardoners, painting and gilding of stocks and stones, to be set up
and honoured in churches, plainly against God's word? And yet
because no place is to be defrauded of their just commendation,
London, I must confess, for such godly works in Sir Richard Dobs,
knight, then lord mayor, his year began marvellous well. The Lord
grant the same may so likewise persevere, continue, yea, and
increase, to the comfort and relief of the needy and helpless,
that was so godly begun. Amen.

"All these things do minister more matter of mourning and
bewailing the miserable state that now is; for by this it may be
perceived, how England hath deserved this just plague of God. And
also it is greatly to be feared that those good things, whatsoever
they were, that had their beginning in the time when God's word
was so freely preached, now, with the exile and banishment of the
same, will depart again.

"But to return again to the consideration of this miserable state
of Christ's church in England, and to leave further and more
exquisite searching of the causes thereof unto God's secret and
unsearchable judgments, let us see what is best now to be done for
Christ's little flock. This is one maxim and principle in Christ's
law; He that denieth Christ before men, him shall Christ deny
afore his Father and all his angels in heaven. And therefore every
one that looketh to have by Christ our Saviour everlasting life,
let him prepare himself so that he deny not his Master Christ; or
else he is but a castaway, and a wretch, howsoever he be counted
or taken here in the world.

"Now then, seeing the doctrine of antichrist is returned again
into this realm, and the higher powers, alas! are so deceived and
bewitched, that they are persuaded it to be truth, and Christ's
true doctrine to be error and heresy, and the old laws of
antichrist are allowed to return with the power of their father
again; what can be hereafter looked for, by reason, to the man of
God and true Christian abiding in this realm, but extreme violence
of death, or else to deny his Master? I grant the hearts of
princes are in God's hands, and whithersoever he will he can make
them bow: and also that Christian princes in old time use a more
gentle kind of punishment, even to them which were heretics
indeed, as degradation, and deposition out of their rooms and
offices, exile and banishment out of their dominions and
countries; and also (as it is read) the true bishops of Christ's
church were sometime intercessors for the heretics unto princes,
that they would not kill them, as is read of St. Augustine. But as
yet antichrist's kingdom was not so erected at that time, nor is
now accustomed so to order them that will not fall down and
worship the beast and his image, but even (as all the world
knoweth) after the same manner that both John and Daniel hath
prophesied before, that is, by violence of death. And Daniel
declareth further, that the kind of death accustomably should be
by sword, fire, and imprisonment.

"Therefore if thou, O man of God, dost purpose to abide in this
realm, prepare and arm thyself to die: for both by antichrist's
accustomable laws, and these prophecies, there is no appearance or
likelihood of any other thing, except thou wilt deny thy Master
Christ, which is the loss, at the last, both of body and soul unto
everlasting death. Therefore, my good brother or sister in Christ,
whatsoever thou be, to thee that canst and mayest so do, that
counsel that I think is the best safeguard for thee, both for thy
body, and most surety for thy soul's health, is that which I shall
show thee hereafter. But first I warn thee to understand me to
speak to him or her which be not in captivity, orcalled already to
confess Christ, but are at liberty abroad.

"My counsel, I say, therefore is this, to fly from the plague, and
get thee hence. I consider not only the subtleties of Satan, and
how he is able to deceive by his false persuasions (if it were
possible) even the chosen of God, and also the great frailty,
which is oftentimes more in a man than he doth know in himself,
which in the time of temptation then will utter itself: I do not
only consider these things, I say, but that our Master Christ,
whose life was and is a perfect rule of the Christian man's life,
that he himself avoided oftentimes the fury and madness of the
Jews, by departing from the country or place.


"Paul likewise, when he was sought in Damascus, and the gates of
the city were laid in wait for him, was conveyed by night, being
let down in a basket out at a window over the wall: and Elias the
prophet fled the persecution of wicked Jezebel. And Christ our
Saviour saith in the gospel, When they persecute you in one city,
fly unto another: and so did many good, great, learned, and
virtuous men of God, which were great and stout champions
nevertheless, and stout confessors and maintainers of Christ and
his truth, in due time and place. Of such was the great clerk
Athanasius. But this is so plain to be lawful by God's word, and
examples of holy men, that I need not to stand in it.

"Having this for my ground, I say to thee, O man of God, this
seemeth to me to be the most sure way for thy safeguard, to depart
and fly far from the plague, and that swiftly also: for truly
before God, I think, that the abomination that Daniel prophesied
of so long before, is now set up in the holy place. For all the
doctrine of antichrist, his laws, rites, and religion contrary to
Christ, and so to the true serving and worshipping of God, I
understand to be that abomination. Therefore now is the time in
England for those words of Christ, Tunc inquit qui in Jud�a sunt,
fugiant ad montes. Then, saith he, mark this Christ's 'then,' for
truly I am persuaded, and I trust by the Spirit of God, that this
'then' is commanded. Then, saith Christ, they that he in Jewry,
let them fly into the mountains; and he that is on the house-top,
let him not come down to take away any thing out of his house; and
he that is abroad in the field, let him not return to take his
clothes. Woe be to the women with child, and to them that give
suck! But pray, saith Christ, that your flight be not in winter,
nor on the sabbath day.

"These words of Christ are mystical, and therefore had need of
interpretation. I understand all those to be in Jewry'
spiritually, which truly confess one true living God, and the
whole truth of his word, after the doctrine of the gospel of
Christ; such as they whom Christ here biddeth in the time of the
reign of antichrist's abominations, to fly unto 'the mountains;'
which signifieth places of safeguard, and all such things which
are able to defend from the plague. That he biddeth him that is on
the house-top 'not to come down,' and him that is in the field
'not to return to take with him his clothes;' he meaneth that they
should speed them to get them away betimes, lest in their tarrying
and trifling about working provision, they be trapped in the snare
ere ever they be aware, and caught by the back; and, for gain of
small worldly things, endanger and cast themselves into great
perils of more weighty matters. And where he saith, 'Woe be to the 
women with child, and to them that give suck!' women great with
child and nigh to their lying down, and to be brought to bed, and
not able to travel; and also those women, which are brought to
bed, and now give their babes suck. By these therefore Christ
spiritually understandeth all such to be in extreme danger, which
this word 'woe 'signifieth: all such, I say, as are so letted by
any manner of means, that they no ways be able to fly from the
plague. And whereas Christ saith, 'Pray you that your flight be
not in the winter, nor on the sabbath day;' in winter, the common
course of the year teacheth us, that the ways be foul; and
therefore it is a hard thing then to take a far journey, for many
incommodities, and dangers of the ways in that time of the year;
and on the sabbath day it was not lawful to journey, but a little
way. Now Christ therefore meaning that we should have need, both
to speed our journey quickly, which cannot be done in winter, for
the incommodities of the ways; and also to go far, which cannot be
done on the sabbath day: he biddeth us therefore pray that our
flight be not in the winter, nor on the sabbath day; that is, to
pray that we may fly in time, and also far enough from the danger
of the plague. Now, the causes why we should fly, follow in the
same place of St. Matthew's Gospel, which I now pass over; thou
mayest read them there.

"And in Revelation xviii. the angel is said to have cried mightily
with a loud voice, Fly, my people, out of Babylon, lest you be
infected with her faults, and so be made partners of her plagues:
for her offences and sins are grown so great, that they swell and
are come unto the heavens! Certainly the time doth approach, and
the Lord's day is at hand. Hear, I beseech you, also holy Paul,
that blessed apostle. He plainly forbiddeth us to join or couple
ourselves with the unfaithful. For what fellowship can there be,
saith he, of righteousness with unrighteousness? what company hath
light with darkness, or what agreement hath Christ with Belial? or
what part can the faithful have with the unfaithful? or how doth
the temple of God agree with images or idols? for you are the
temple of the living God. As God hath said, I will walk and dwell
in them, I will be their God, and they shall be my people.
Wherefore depart from amongst them, and get you from them, saith
the Lord, and touch no unclean thing; and I will receive you, and
be to you in the stead of your father, and you shall be unto me as
my sons and daughters, saith the Almighty God.

"This counsel to depart the realm, I do not marvel it doth seem to
divers (even of them, I mean, that bear favour to God-ward)
diversely. Many, I trust, that be learned shall think the counsel
good. Others there be, peradventure, that will think it rather a
thing to be more tolerable, and that it may be indeed by God's
word lawfully done, rather than to be counselled to be done; for
they will peradventure say, 'We should counsel a man always to do
that which is best of all, and of most perfection: but boldly in
Christ's cause to spend a man's life, is best of all, and of most
perfection, and to fly it may seem to smell of cowardliness. In
many things, that which is best for one at some times, is not best
for all at all times, and it is not most perfection, nor meet for
a child to covet to run, before he can go.' I will not make here a
discourse in this matter, what might here be objected, and what
might be answered again; I leave that to the witty and eloquent
men of the world.

"This is my mind, which I would thou shouldst know, O man of God:
as I would wish, and I do pray to Almighty God it may be, that
every true Christian, either brother or sister, after they be
called, and brought into the wrestling-place, to strive in
Christ's cause for the best game, (that is, to confess the truth
of the gospel, and of the Christian faith, in hope of everlasting
life,) should not shrink, nor relent one inch, nor give back, 
whatsoever shall befall; but to stand to their tackle, and stick
by it even' unto death, as they will Christ shall stick by them at
the latter day -- so likewise I dare not wish nor counsel any,
either brother or sister, of their own swinge, to start up into
the stage, or to cast themselves either before or further in
danger than time and need shall require: for undoubtedly when God
seeth his time, and his pleasure is that his glory shall be set
forth, and his church edified by thy death and confession, means
shall be found by his fatherly universal providence, that thou,
without thine own presumptuous provocation, shalt be lawfully
called to do thy feat, and to play thy part. The miserable end
that one Quintus came unto, may be a warning, and a fearful
example for all men to beware of presumption and rashness in such
things (as Eusebius writeth in his Ecclesiastical History) for
evermore.

"But a third sort of men there be, which also will be counted
favourers of God's word, and are (I fear) in number far more, and
worse to be persuaded to that which is the godly mean. I mean of
such as will peradventure say or think, that my former counsel,
which was to fly the infection of the antichristian doctrine by
departing out of the realm, is more than needeth, and other ways
and means may be found, both to abide, and also to be clear out of
danger of the foresaid plague. If that could be found, both to
abide and also to be clear out of danger of the foresaid plague,
truly, agreeable to God's word, I would be as glad to hear it, God
is my witness, as they who think otherwise. 'Yes,' peradventure
will some say, 'thus it may be: thou mayest keep thyself, thy
faith, and thy religion close to thyself, and inwardly and privily
worship God in spirit and truth, and outwardly see thou be no open
meddler, nor talker, nor transgressor of common order: so mayest
thou be suffered in the commonwealth, and yet use thy religion
without offence of thy conscience.' In other countries, some
where, this peradventure might be used, but in England what shall
be, God wot; but it was never yet, so far as ever I have known or
heard. And also how can it be, but either thou must transgress the
common order, and the Romish laws and customs, which have heen
used in England in the times past of popery, and now (it is
certain) they return again: I say, thou must either be a breaker
of these rites, laws, and customs, and so bewray thyself, or else,
if thou be indeed a man of God, thou shalt offend thy conscience;
for in observing of them, thou shalt he compelled to break God's
law, which is the rule of conscience to the man of God. For how
canst thou resort every holy-day to the church, and bear a face to
worship the creature for the Creator, as thou must do, and
peradventure confess it too with thy mouth, and to sprinkle
thyself with the conjured water?

"Thou must be contributor also to the charges of all their popery,
as of books of antichrist's service, of lights of the rood-loft,
of the sepulchre for setting-up and painting of images -- nay,
indeed of idols -- and thou must bear a face to worship them also,
or else thou must be had by the back. Thou must serve the turn, to
give the holy loaves as they call it, which is nothing else but a
very mockery of the Lord's holy table. Thou must be a contributor
to the charges of all the disguised apparel, that the popish
sacrificing priest, like unto Aaron, must play his part in. Yea,
when the pardoner goeth about, or the flattering friar, to beg for
the maintenance of superstition, except thou do as thy neighbours
do, look not long to live in rest. If any of thy household die, if
thou wilt not pay money for ringing and singing, for requiem,
masses, dirige, and commendations, and such-like trumpery of the
antichristian religion, thinkest thou that thou shalt be reckoned
for a catholic man, or for amicus C�saris? A hundred things more
may be reckoned, and many of more weight, and of more evident
superstition and idolatry, than some of these which I have now
rehearsed, which God knoweth be ill enough: but these are enow to
declare, and to set before thine eyes, the thing that I intend;
that is, if thou abide and wilt dwell in England, thou must either
do these, and many other more, contrary to God's word, which
forbiddeth not only the thing which is evil, but also saith,
Abstain from all things that have any appearance of evil; or else,
if thou wilt not do them, how thou canst live in England in rest
safe from the stake, truly I cannot tell.

"But peradventure (as a man is ready to find and invent some
colour to cloak his conscience, to do that thing that his heart
desireth) thou wilt say, Though at any time I shall be forced to
do any of these things and such like, yet will I have no
confidence in them, but outwardly with my body. I will keep mine
heart unto God, and will not do that of mine own mind willingly
neither, but to avoid another inconvenience: I trust therefore God
will hold me excused, for he shall have my heart: what can I do
more?'

"O my friend, beware, for God's sake; and know that the subtleties
of Satan are deep. He that is not able by God's word to perceive
them, is heavily laden. Pray therefore with David, Lord, let me
not have a mind to invent excuses to cloak my sin. Examine, my
dear friend, these thy wily ways with the word of God, and if they
do agree, thou mayest use them: if not, know, though they may seem
never so fine and goodly, yet indeed they be of Satan's brood.
God's word is certain, that forbiddeth to worship the creature for
the Creator, for that is heinous idolatry, and against the first
commandment of God; and it is also against the second commandment
of the first table to bow down or to do worship unto any images of
God, or of any other thing. And God's word requireth not only the
belief of the heart, but also the confession of the mouth: and to
bear part of the charges, to the maintenance of things ungodly,
what is that, but, in thy so doing, a consent to the thing done?
Now consenters and the doers God's word accounteth to be guilty
both: and it is not lawful, by St. Paul's doctrine, which was
inspired him by the Spirit of God, to do ill, that thereof the
thing which is good may come.

"Thy heart, thou sayest, God shall have, and yet wilt suffer thy
body to do the thing that God doth abhor. Beware, O man! take heed
what thou sayest; man may be deceived, but no man may deceive God, 
for he is called and is truly ????????????? [Greek:
kardiognostes], that is to say, 'the searcher of the heart.' Now,
to give God thy heart, is to give him thy whole heart, to love
him, to dread him, and to trust in him above all other things. He
that hath my commandments, saith Christ, and observeth and keepeth
them, it is he that loveth me: and to dread God above all others,
is rather willingly to incur the danger and peril of all fearful
things, than wittingly to do that thing which is contrary to his
blessed will and commandment; and to trust in him above all
things, is assuredly to trust to his promise of his reward, and of
his tuition, and of his goodness and mercy, and to prefer that
above all things in the world, seem they never so strong, so wise,
or so good. Now, how canst thou say truly, that God hath thy heart
after this manner of sort, (which is to have thy heart indeed,)
when thy deeds do declare far another thing? Thy body, O man, is
God's, and all the parts thereof, even as thy soul is: he made
them both, and Christ with his blood redeemed them both, and is
Lord of both, for he hath bought them both dearly; and darest thou
suffer any part of either of them to do service to Satan? Surely
in so doing, thou committest sacrilege, and dost rob God; thou
defilest the lively temple of the living God, if thou suffer thy
body to do Satan service. Do you not know, saith St. Paul, that
your body is a lively temple of God? And may a man then take and
use any part thereof but in the service of God? No, surely; it is
not lawful so to do for the man of God, neither with hand, tongue,
nor feet, nor any part of the whole body.

"Doth not Paul command that to the Romans, which pertaineth to
every Christian soul? As you have in times past, saith he, given
your members to do service unto uncleanness and wickedness, from
one wickedness to another; so now give your members to do service
unto righteousness, that you may be sanctified. And I pray thee,
good hrother, what dost thou think it is to bear the mark of the
beast in the forehead, and in the hand, that St. John speaketh of?
I know we ought warily to speak of God's mysteries, which he
showed by the spirit of prophesying to his servant John, yet, to
read them with reverence, and to pray for the same so much as God
knoweth is necessary for our time to know.

I think it necessary and good. Wherefore what, I suppose, is to
bear the beast's mark, I will tell thee, and commit the judgment
of mine interpretation, as in all other things, to the spiritual
man. I suppose he beareth the beast of Babylon's mark in his
forehead which is not ashamed of the beast's ways, but will
profess them openly to set forth his master, the beast of Abaddon.
And likewise he beareth his mark in his head, that will and doth
practise the works of the beast with his power and hand. And
likewise I will not let to tell thee what, I think, to be signed
in the forehead for the servant of God is, whereof John also
speaketh, reckoning up many thousands so to have been signed of
every tribe. I suppose he is signed in the forehead for the
servant of God, whom God hath appointed of his infinite goodness,
and hath given him grace and strength, stoutly to confess him and
his truth before the world. And to have grace and strength to
confess Christ, and the doctrine of the cross, and to lament and
mourn for the abominations of antichrist, I suppose is to be
signed with tau, whereof Ezekiel the prophet doth speak. Thus I
suppose these prophecies are spiritually to be understood: and to
look for other corporal marks; to be seen in men's foreheads, or
in their hands, is nothing else but to look that there should come
some brute beast out of Babylon, or some elephant, leopard, lion,
or camel, or some other such monstrous beast with ten horns, that
should do all the wonderful things spoken in John; and yet of a
beast speaketh John, but I understand him so to be called, not for
that he shall be any such brute beast, but for that he is and
shall be the child of perdition, which, for his cruelty and
beastly manners, is well called a beast.

"The carnal Jews knew there was a promise made, that Elias should
come before Christ the Messias, the anointed of God, to prepare
his ways; they knew also there was a promise of Messias, that he
should come, and be a king, and reign in the house of David for
evermore. But they understood all so grossly, and so carnally,
that they neither knew Elias, nor Messias, when they came; for
they looked for Elias to come down from heaven in his own person,
and for Messias to come and reign in worldly pomp, power, riches,
and glory; whereas the prophecies of both were spiritually to have
been understood -- of Elias, that he should come not in person,
but in spirit, that is, one that should be indued with the spirit
and gifts of grace of Elias, which was indeed John Baptist, as
Christ himself did declare to his apostles; and of Messias's
reign, all the prophets were to be understood of the reign of his
spiritual kingdom over the house of Jacob, and the true Israelites
for evermore. And so by that their gross and carnal understanding,
they mistook both Elias, and the true Messias; and when they came,
knew neither of them both, So likewise, I fear me, nay, it is
certain, the world that wanteth the light of the Spirit of God,
(for the world is not able to receive him, saith John,) neither
doth nor shall know the beast, nor his marks, though he rage
cruelly, and live never so beastly, and though his marked men be
in number like the sand of the sea. The Lord therefore vouchsafe
to open the eyes of the blind with the light of grace, that they
may see and perceive and understand the words of God, after the
mind of his Spirit. Amen.

"Here remain two objections, which may seem weighty, and the which
may peradventure move many not to follow the former counsel. The
former reason is, a man will say, O sir, it is no small mat. ter
ye speak of, to depart from a man's own native country into a
strange realm. Many men have so great lets, as how is it possible
that they can or may do so? Some have lands and possessions, which
they cannot carry with them: some have father, mother, wife,
children, and kinsfolk, from whom to depart is as hard a thing
(and all one almost) as to suffer death, and to go to a strange
country that thou knowest not, neither the manner of the people,
nor how thou mayest away either with the people or with the
country: or what a hard thing it is to live among a strange
people, whose tongue thou dost not understand,' &c.

"I grant here thou mayest heap a number of worldly incommodities,
which are surely very like to ensue the departure out of a man's
own native country, I mean out of the whole realm into a strange
land: but what of all these, and a thousand more of the like sort?
I will set unto them one saying of our Saviour Christ, which unto
the faithful child of God, and to the true Christian, is able to
countervail all these, yea, and to weigh them down. Christ our
Saviour saith in Luke, If any come to me, and do not hate his
father and mother, (he meaneth, and will not in His cause forsake
his father and mother,) his wife, children, and brethren, yea, and
his life too, he cannot be my disciple: and whosoever doth not
bear my cross and come after me, he cannot be my disciple. And in
the same place he declareth by the two parables, one of a builder,
and the other of a king that is a warrior, that every man that
will not in Christ's cause forsake all that ever he hath, he
cannot be his disciple. Look the places who will: the matter is so
plainly set forth, that no glosses, nor cloaking of conscience, to
the man of God, can serve to the contrary. Many places there be
for the same purpose, for the embracing of Christ's cross, when
Christ and his cause layeth itupon our back; but this is so plain,
that I need here to rehearse no more.

"This latter reason and objection, whereof I spake before, is of
more force, and includeth a necessity, which, after the common
saying, hath no law, and therefore it is more hard to shape for it
a good answer. This may be objected of some, 'Alas! sir, I grant
all these things do grieve me, and, because I understand they do
not agree with God's word, which is the rule of my conscience, I
loathe either to look on them, or to hear them. But, sir, alas! I
am an impotent man, an aged man, a sick man, a lame man, or I have
so many small infants, and a lame wife, which all live by my
labour, and by my provision: if I leave them they shall starve,
and I am not able to carry them with me, such is my state. Alas!
sir, what shall I do? And these causes may chance to some men of
God, whereby either it shall be for them utterly impossible to
depart the country, or else in departing they shall be enforced to
forsake such in extreme necessities, of whom both God and nature
hath committed unto them the care.

"Alas, what counsel is here to be given? O lamentable state! O
sorrowful heart! that neither can depart, and without extreme
danger and peril is not able to tarry still. And these are they
whom our Saviour Christ saw before should be, and called them in
his prophecy of the latter time, women with child, or travailing
women, and women that give, after they be brought to bed, their
small babes suck. Of the state of such as are not able to fly the
infection of the pestiferous plague of antichrist's abominations,
Christ lamenting, and not cursing, saith, Woe be to the women with
child, and travailing women, and women that give suck, in those
days. For these, alas! my heart mourneth the more, the less I am
able to give any comfortable counsel, but this; that always, as
they look for everlasting life, they abide still in the confession
of his truth, whatsoever shall befall; and for the rest, to put
their trust now wholly in God, which is able to save them against
all appearance; and commonly in extremities, when all worldly
comfort faileth, and the danger is at highest, then unto his he is
wont, after his accustomed mercy, to be most ready to put his
helping hand. Daniel, God suffered to be cast into the den of
lions, and the three children into the hot burning furnace; and
yet he saved them all. Paul was plucked out of the mouth of the
lion, (as he saith of himself,) and in Asia he was brought into
such trouble, that he looked for no other thing but for present
death; and yet he that raiseth the dead to life again, did bring
him out of all his troubles, and taught him and all others that be
in troubles for Christ's cause, not to trust to themselves, but in
Almighty God.

"Of God's gracious aid in extreme perils toward them that put
their trust in him, all Scripture is full, both Old and New. What
dangers were the patriarchs oftentimes brought into, as Abraham,
Isaac, and Jacob; but, of all others, Joseph; and how mercifully
were they delivered again! In what perils was Moses when he was
fain to fly for the safeguard of his life! And when was he sent
again to deliver the Israelites from the servile bondage? Not
before they were brought into extreme misery. And when did the
Lord mightily deliver his people from Pharaoh's sword? Not before
they were brought into such straits, that they were so compassed
on every side -- the main sea on the one side, and the main host
on the other -- that they could look for none other, (yea, what
did they indeed else look for?) but either to have been drowned in
the sea, or else to have fallen on the edge of Pharaoh's sword.
Those judges, which wrought most wonderful things in the delivery
of the people, were ever given when the people was brought to most
misery before, as Othniel, Ehud, Shamgar, Gideon, Jephtha, Samson.
And so was Saul endued with strength and boldness from above,
against the Ammonites, Philistines, and Amalekites, for the
defence of the people of God. David likewise felt God's help most
sensibly ever in his extreme persecutions. What shall I speak of
the prophets of God, whom God suffered so oft to be brought into
extreme perils, and so mightily delivered them again; as Elias,
Jeremy, Daniel, Micaiah, and Jonas, and many others, whom it were
but too long to rehearse and set out at large? And did the Lord
use his servants otherwise in the new law after Christ's
incarnation? Read the Acts of the Apostles, and you shall see no.
Were not the apostles cast into prison, and brought out by the
mighty hand of God? Did not the angel deliver Peter out of the
strong prison, and bring him out by the iron gates of the city,
and set him free? And when, I pray you? Even the same night before
Herod appointed to have brought him to judgment to have slain him,
as he had a little before killed James the brother of John. Paul
and Silas, when after they had been sore scourged, and were put
into the inner prison, and there were laid fast in the stocks; I
pray you, what appearance was there that the magistrates should be
glad to come the next day themselves to them, to desire them to be
content, and to depart in peace? Who provided for Paul, that he
should be safely conducted out of all danger, and brought to Felix
the emperor's deputy, when both the high priest, the Pharisees,
and rulers of the Jews, had conspired to require judgment of death
against him, he being fast in prison; and also more than forty men
had sworn each one to another, that they would neither eat nor
drink, until they had slain Paul? A thing wonderful, that no
reason could have invented, no man could have looked for: God
provided Paul his own sister's son, a young man, that disappointed
that conspiracy, and all their former conjuration. The manner how
the thing came to pass, thou mayest read in Acts xxiii. I will not
be tedious unto thee with the rehearsal thereof.

"Now to descend from the apostles to the martyrs that followed
next in Christ's church, and in them likewise to declare how
gracious our good God ever hath been to work wonderfully with them
which in his cause have been in extreme perils, it were matter
enough to write a long book. I will here name but one man and one
woman, that is, Athanasius, the great clerk and godly man stoutly
standing in Christ's cause against the Arians, and that holy woman
Blandina, standing so constantly in all extreme pains, in the
simple confession of Christ. If thou wilt have examples of more,
look and thou shalt have both these, and a hundred more, in the
Ecclesiastical History of Eusebius, and in the Tripartite History.

"But for all these examples, both of Holy Scripture and of other
histories, I fear me the weak man of God, encumbered with the
frailty and infirmity of the flesh, will have now and then such
thoughts and qualms (as they call them) to run over his heart, and
to think thus: 'All these things which are rehearsed out of the
Scripture I believe to be true, and of the rest truly I do think
well, and can believe them also to be true; but all these, we must
needs grant, were special miracles of God, which now in our days
are ceased, we see; and to require them at God's hands, were it
not to tempt God?

"Well-beloved brother, I grant such were great wonderful works of
God, and we have not seen many of such miracles in our time,
either for that our sight is not clear (for truly God worketh with
his, his part in all times); or else because we have not the like
faith of them for whose cause God wrought such things; or because,
after that he had set forth the truth of his doctrine by such
miracles then sufficiently, the time of so many miracles to be
done was expired withal. Which of these is the most special cause
of all others, or whether there be any other, God knoweth; I leave
that to God. But know thou this, my well-beloved in God, that
God's hand is as strong as ever it was; he may do what his
gracious pleasure is, and he is as good and gracious as ever he
was. Man changeth as the garment doth: but God our heavenly Father
is even the same now that he was, and shall be for evermore.

"The world, without doubt, (this I do believe, and therefore I
say,) draweth towards an end, and in all ages God hath had his own
manner, after his secret and unsearchable wisdom, to use his
elect, sometimes to deliver them, and to keep them safe, and
sometimes to suffer them to drink of Christ's cup, that is, to
feel the smart, and to feel of the whip. And though the flesh
smarteth at the one, and feeleth ease in the other; is glad of the
one, and sore vexed in the other: yet the Lord is all one towards
them in both, and loveth them no less when he suffereth them to be
beaten, yea, and to be put to bodily death, than when he worketh
wonders for their marvellous delivery. Nay, rather he doth more
for them, when in anguish of the torments he standeth by them, and
strengtheneth them in their faith, to suffer in the confession of
the truth and his faith the bitter pangs of death, than when he
openeth the prison-door and letteth them go loose: for here he
doth but respite them to another time, and leaveth them in danger
to fall in like peril again; and there he maketh them perfect, to
be without danger, pain, or peril, after that for evermore. But
this his love towards them, howsoever the world doth judge it, is
all one, both when he delivereth, and when he suffereth them to be
put to death. He loved as well Peter and Paul, when (after they
had, according to his blessed will, pleasure, and providence,
finished their courses, and done their services appointed them by
him here in preaching of his gospel) the one was beheaded, and the
other was hanged or crucified of the cruel tyrant Nero, as the
Ecclesiastical History saith; as when he sent the angel to bring
Peter out of prison, and for Paul's delivery he made all the doors
of the prison to fly wide open, and the foundation of the same,
like an earthquake, to tremble and shake.

"Thinkest thou, O thou man of God! that Christ our Saviour had
less affection to the first martyr Stephen, because he suffered
his enemies even at the first conflict to stone him to death? No
surely, nor James, John's brother, which was one of the three that
Paul calleth primates or principals amongst the apostles of
Christ. He loved him never a whit the worse than he did the other,
although he suffered Herod the tyrant's sword to cut off his head.
Nay, doth not Daniel say, speaking of the cruelty of antichrist's
time. And the learned [he meaneth truly learned in God's law]
shall teach many, and shall fall upon the sword, and in the flame,
[that is, shall be burned in the flaming fire,] and in captivity,
[that is, shall be in prison,] and be spoiled and robbed of their
goods for a long season. And after a little in the same place of
Daniel it followeth, And of the learned there he, which shall fall
or be overthrown, that they may be known, tried, chosen, and made
white [he meaneth, be burnished and scoured anew, picked and
chosen, and made fresh and lusty]. If that then was foreseen to be
done to the godly learned, and for so gracious causes, let every
one to whom any such thing by the will of God doth chance, be
merry in God and rejoice, for it is to God's glory, and to his own
everlasting wealth. Wherefore well is he that ever he was born,
for whom thus graciously God hath provided, having grace of God,
and strength of the Holy Ghost, to stand stedfastly in the height
of the storm. Happy is he that ever he was born, whom God his
heavenly Father hath vouchsafed to appoint to glorify him, and to
edify his church by the effusion of his blood.

"To die in Christ's cause, is a high honour, to the which no man
certainly shall or can aspire, but to whom God vouchsafeth that
dignity: for no man is allowed to presume to take unto himself any
office of honour, but he which is thereunto called of God.
Therefore John saith well, speaking of them which have obtained
the victory by the blood of the Lamb, and by the word of his
testimony, that they loved not their lives, even unto death. And
our Saviour Christ saith, He that shall lose his life for my
cause, shall find it. And this manner of speech pertaineth not to
one kind of Christians, (as the worldly do wickedly dream,) but to
all that do truly pertain unto Christ. For when Christ had called
unto him the multitude together with his disciples, he said unto
them, (mark that he said not to the disciples and apostles only,
but he said it to all,) Whosoever will follow me, let him forsake
or deny himself, and take up his cross and follow me: for
whosoever will save his life, shall lose it; [he meaneth whosoever
will, to save his life, forsake or leave him and his truth;] and
whosoever shall lose his life for my cause and the gospel's sake,
shall save it. For what shall it profit a man if he shall win the
whole world, and lose his own soul, his own life? or what shall a
man give to recompense that loss of his own life, and of his own
soul? Whosoever shall be ashamed of me and my words (that is, to
confess me and my gospel) before this adulterous and sinful
generation, of him shall the Son of man be ashamed, when he cometh
in the glory of his Father, with the holy angels. Know thou, O man
of God, that all things are ordained for thy behoof, and to the
furtherance of thee, towards thy salvation. All things, saith
Paul, work with the good to goodness. Even the enemies of God, and
such kind of punishments whereby they go about to destroy them,
shall be forced by God's power, might, and fatherly providence, to
do them service.

"It is not as the wicked thinketh, that poverty, adversity,
sickness, tribulation, yea, painful death of the godly, be tokens
that God doth not love them; but even clean the contrary, as all
the whole course of Scripture doth evidently declare: for then he
would never have suffered his most dearly beloved the patriarchs
to have had such troubles, his prophets, his apostles, his
martyrs, and chief champions and maintainers of his truth and
gospel, so cruelly of the wicked to have been murdered and slain.
Of the which some were racked (as the apostle saith) and would not
be delivered, that they might receive a better resurrection; some
were tried by mockings and scourgings, yea, moreover by bonds and
imprisonment: they were stoned, they were hewn and cut asunder,
they were tempted, they were slain with the sword; they wandered
up and down in sheep's skins and goats' skins, being forsaken,
afflicted, and tormented, such men as the world was not worthy to
have, wandering in wildernesses, in mountains, in dens and caves
of the earth. All these were approved by the testimony of faith,
and received not the promise, because God did provide better for
us, that without us they should not be consummated. They tarry for
us now undoubtedly, longing for the day: but they are commanded to
have patience yet (saith the Lord) a little while, until the
number of their fellow servants be fulfilled, and of their
brethren which are yet to be slain, as they were.

"Now, thou, O man of God, for our Lord's sake, let us not, for the
love of this life, tarry then too long, and be occasion of delay
of that glorious consummation in hope and expectation whereof they
departed in the Lord, and the which also the living, indeed with
God's Spirit, ought so earnestly to desire and to groan for with
all the creatures of God. Let us all, with John the servant of
God, cry in our hearts unto our Saviour Christ, Come, Lord Jesus,
come. For then when Christ, which is our life, shall be made
manifest, and appear in glory, then shall the children of God
appear what they be, even like unto Christ: for this our weak body
shall be transfigured and made like unto Christ's glorious hody,
and that by the power whereby he is able to subdue unto himself
all things. Then, that which is now corruptible shall be made
incorruptible; that which now is vile shall be made glorious; that
which is now weak shall rise then mighty and strong; that which is
gross and carnal shall be made fine and spiritual: for then we
shall see and have the unspeakable joy and fruition of the
glorious majesty of our Lord, even as he is.

"Who or what then shall let us to jeopard, yea, to spend this life
which we have here, in Christ's cause? in our Lord God's cause? O
thou, therefore, man of God, thou that art loaden, and so letted
like unto a woman great with child, that thou canst not fly the
plague, yet, if thou lust after such things as I have spoken of,
stand fast, whatsoever shall befall, in thy Master's cause; and
take this thy letting to fly, for a calling of God to fight in thy
Master Christ's cause. Of this be thou certain, they can do
nothing unto thee, which thy Father is not aware of, or hath not
foreseen before; they can do no more than it shall please him to
suffer them to do for the furtherance of his glory, edifying of
his church, and thine own salvation. Let them then do what they
shall, seeing to thee, O man of God, all things shall be forced to
serve and to work with thee unto the best, before God. O be not
afraid, and remember the end!

"All this which I have spoken for the comfort of the lamentable
case of the man whom Christ called a woman great with child, I
mean to be spoken likewise to the captive and prisoner in God's
cause; for such I count to he as it were already summoned and
pressed to fight under the banner of the cross of Christ, and as
it were soldiers allowed and taken up for the Lord's wars, to do
their Lord and Master good and honourable service, and to stick to
him, as men of trusty service in his cause, even unto death; and
to think their life lost in his cause, is to win it in eternal
glory for evermore.

"Therefore, now to conclude and make an end of this treatise, I
say unto all that love God our heavenly Father, that love Christ
Jesus our Redeemer and Saviour, that love to follow the ways of
the Holy Ghost which is our comforter and sanctifier of all, unto
all that love Christ's spouse and body, the true catholic church
of Christ, yea, that love life and their own soul's health; I say
unto all these, hearken, my dear brethren and sisters, all you
that be of God, of all sorts, ages, dignities, or degrees; hearken
to the word of our Saviour Jesus Christ spoken to his apostles,
and meant to all his, in St. Matthew's Gospel: Fear not them which
kill the body, for they cannot kill the soul; but fear him more
which may destroy and cast both body and soul into hell-fire. Are
not two small sparrows sold for a mite, and one of them shall not
fall or light upon the ground without your Father? All the hairs
of your head be numbered. Fear them not, you are much more worth
than are the little sparrows. Every one that confesseth me before
men, him shall I likewise confess before my Father which is in
heaven. But whosoever shall deny me before men, I shall deny him
likewise before my Father which is in heaven.

"The Lord grant us therefore of his heavenly grace and strength,
that here we may so confess him in this world amongst this
adulterous and sinful generation, that he may confess us again at
the latter day, before his Father which is in heaven, to our
glory, and everlasting comfort, joy, and salvation.

"To our heavenly Father, to our Saviour and Redeemer Jesus Christ,
and to the Holy Ghost, be all glory and honour now and for ever.
Amen."

Thus with the death and martyrdom of these two learned pastors and
constant soldiers of Christ, Master Latimer and Bishop Ridley, you
have divers of their letters and other writings of theirs
expressed, with the farewells also of Bishop Ridley, wherein he
took his leave of the world, taking his journey to the kingdom of
heaven. Divers and sundry other treatises of his remain also in my
hand both in Latin and English, to be remembered by the leave of
the Lord in time and place convenient.

About this time suffered William Dighel, most constantly offering
his body a burnt-sacrifice unto God, forsaking the world, life,
and all, for the love of his holy truth. This holy martyr suffered
at Banbury in the county of Oxford.

$

323. THE PETERNOT PROFESSION.

A brief description of the profession of the Christian faith,
agreed upon and made at Peternot, commonly called Prethan
Plegatose, of the kingdom of Poland; the third of May, A. D. 1555:
translated out of Latin into English.

"All men have their beginning and be born in sin, and all men's
understandings be as darkness, so that we cannot have a thought,
not only of God, but neither of ourselves; wherefore God gave the
Ten Commandments of the Law, that, by them, our blind eyes, as it
were, might be opened and made bright, and by the same we might
know man's infirmity.

"Therefore Christ came that he might manifest God unto us, and his
will: wherefore Christ is the light of this world, whom whoso
followeth, and swerveth not from his word, he walketh in the
eternal light.

"This only Doctor and Schoolmaster, that eternal God of the world
commanded us to hear and follow, forasmuch as that Son of God
cannot lie; and whosoever follow not his word, although they be
most mighty and wise, they all be liars.

"He hath manifested unto us all things that seem to pertain unto
eternal salvation; without him, no man may be acceptable before
God

"Unto him all the prophets do ascribe and bear witness that such
as believe in the Son are blessed: he alone hath made us free from
the wrath of God, because, by our works, we deserve not the same,
neither is there any thing under heaven that may save us besides
him.

"Therefore whosoever doth attribute salvation and due praises to
any other, but only to Christ, is guilty of blasphemy against God.

"This the Son of God doth attribute to the merit of his passion by
the gospel, (which ought to be preached unto every person in his
own mother tongue,) and, by the sacraments, unto the believers of
his word: that is, by baptism, and by the use of his body and
blood which was shed for the remission of our sins.

"In these sacraments the covenant of the Lord is sealed up unto
us, which, whosoever will change, is accursed.

"In none other place verily we find a sacrament, but where it is
tied to the word of God: for the traditions of men not agreeing to
the word be idolatries; specially when they be set in God's place.

"This also we have learned out of the commandments of Christ, that
only God is to be worshipped, who alone is the searcher of the
hearts; which is proper to no creature; and we have a commandment
in the old law: He that worshippeth another God besides this, let
him suffer death. Unto this God we have none other Mediator and
Intercessor, besides Jesus Christ. It is evident therefore that
God is not bound by the word unto images and figures.

"The sacrament of baptism and of the Lord's supper do offer unto
the believers the remission of sins; besides these the Christians
use none other.

"Other godly ordinances, as matrimony, the confirmation of the
ministers of the church, [&c.,] do not bring unto us the remission
of sins, which be inferior dignities; albeit we do not despise
them. We deny that oblation should be made for the dead; for if,
when they were alive, they knew and praised God, where they ought,
they are saved; otherwise, contrary, the masses and diriges, and
such other trifles, can do them no good. Of this the word of God
testifieth: He that believeth in the Son of God shall not be
damned.

"Paul forbiddeth us to be careful for them that be dead. While we
are in this world it is certain we may help one another as well
with prayers as with counsels, but when we shall come before the
throne of God, neither Job, neither Daniel, neither Noah, shall
pray for any person, but every man shall bear his own burden. Here
life is either lost or gotten; here provision is made for us of
eternal salvation, by the worship of God, and by faith: after this
life there is no place of repentance, neither of any satisfaction.
There is none other place but in this life to correct our
affections and manners, for after this life every person shall
have that, which, in the same, he hath purchased to himself.

"All the catholic faith, by the authority of Scripture, believeth
the kingdom of heaven to be the first place from whence he that is
not baptized is to be excluded utterly: we acknowledge no third
place, yea, neither do we find it to be in the Holy Scriptures.

"We hold God's most holy word and commandment; but of the
traditions of men, this God speaketh: They worship me in vain,
teaching the doctrines and commandments of men. Also, Every
plantation which my heavenly Father hath not planted, shall be
rooted out."

$

324. THE DEATH AND END OF STEPHEN GARDINER, BISHOP OF
WINCHESTER, THE ENEMY OF GOD'S WORD.


THE next month after the burning of Dr. Ridley and Master Latimer,
which was the month of November, Stephen Gardiner, bishop and
chancellor, a man hated of God and all good men, ended his
wretched life: concerning the qualities, nature, and disposition
of which man, forasmuch as somewhat hath been declared before in
the story of King Edward's reign, I shall need therefore the less
now to stand greatly upon the same. First, this viper's bird,
crept out of the town of Bury in Suffolk, was brought up most part
of his youth in Cambridge; his wit, capacity, memory, and other
endowments of nature were not to be complained of, if he had well
used and rightly applied the same; wherein there was no great want
of God's part in him, if he had not rather himself wanted to the
goodness of his gifts. Through this promptness, activity, and
towardness of his, he profited not a little in such studies as he
gave his head unto, as first in the civil Iaw, then in languages
and such other like, especially in those arts and faculties which
had any prospect to dignity and preferment to be hoped for.
Besides other ornaments or helps of nature, memory chiefly seemed
in him very beneficial, rather than diligence of study.

To these gifts and qualities were joined again as great or greater
vices, which not so much followed him, as overtook him; not so
much burdened him, as made him burdenous to the whole realm. He
was of a proud stomach, and high-minded, in his own opinion and
conceit flattering himself too much; in wit, crafty and subtle;
towards his superiors flattering and fair spoken; to his inferiors
fierce; against his equal stout and envious, namely, if in
judgment and sentence he any thing withstood him, as appeared
between the good Lord Cromwell and him in the reign of King Henry,
being of like haughtiness of stomach as the poets write of
Pelides, cedere nescius: who, although he would give no place to
men, yet notwithstanding I wish he would have given place to
truth, according as he seemed not altogether ignorant of that
truth. What his knowledge was therein, it is evidently partly to
understand as well by his book De Vera Obedientia; as also by his
sermon before King Edward. Also by his answers to the council the
same time, and moreover by his own words it may he gathered in
sundry places, as more plainly may appear by that which hereafter
followeth.

Upon his estimation and fame he stood too much, more than was meet
for a man of his coat and calling, whose profession was to be
crucified unto the world, which thing made him so stiff in
maintaining that he had once begun to take upon him. I will not
here speak of that which hath been constantly reported to me
touching the monstrous making and mishaped fashion of his feet and
toes, the nails whereof were said not to be like to other men's,
but to crook downward, and to be sharp like the claws of ravening
beasts. What his learning was in the civil and canon law I have
not to say. What it was in other liberal sciences and arts, this I
suppose, that neither his continuance in study nor diligence of
reading was such (by reason of his too much intermeddling in
princes' matters) as could truly well merit unto him the title of
a deep learned man. But what learning or cunning soever it was he
had, so it fared in him, as it doth in butchers, which use to blow
up their flesh: even so he with boldness and stoutness, and
specially with authority, made those gifts that he had to appear
much greater than they were in very deed. Whereunto, peradventure,
use also, and experience abroad, brought no little helps, rather
than either quickness of wit, or happiness of education.

And as touching divinity, he was so variable, wavering with time,
that no constant censure can be given what to make of him. If his
doings and writings were according to his conscience, no man can
rightly say whether he was a right protestant or papist. If he
wrote otherwise than he thought, for fear, or to bear with time,
then was he a double deep dissembler before God and man, to say
and unsay, to write and unwrite, to swear and forswear, so as he
did. For first in the beginning of Queen Anne's time, who was so
forward or so busy in the matter of the king's divorce as Stephen
Gardiner, who was first sent to Rome, and then to the emperor with
Edward Foxe, as chief agent in the behalf of the Lady Anne? by
whom also he was preferred to the bishopric of Winchester, as
Edward Bonner was preferred to the bishopric of London. Again, at
the abolishing of the pope, who so ready to swear or so vehement
to write against the pope as he, as not only by his sermons, but
also hy his book De Obedientia may appear? in which book De
Obedientia, lest any should think him drawn thereunto otherwise
than by his own consent, he plainly declareth how, not rashly nor
upon a sudden, but upon a long deliberation and advertisement in
himself about the matter, he at length uttered his judgment;
whereof read before. And moreover, so he uttered his judgment in
writing against the usurped supremacy of the pope, that, coming to
Louvain afterward, he was there accounted for a person
excommunicate and a schismatic, insomuch that he was not permitted
in their church to say mass; and moreover, in their public sermons
they openly cried out against him. Whereof read hereafter
following.

And thus long continued he firm and forward, so that who but
Winchester, during all the time and reign of Queen Anne? After her
decease that time by little and little carried him away, till at
length the emulation of Cromwell's estate, and especially (as it
seemeth) for his so much favouring of Bonner, whom Winchester at
that time in no case could abide, made him an utter enemy both
against him, and also his religion: till again, in King Edward's
days, he began a little to rebate from certain points of popery,
and somewhat to smell of the gospel, as both by his sermon before
King Edward, as also by his subscribing to certain articles, may
appear. And this was a half turn of Stephen Gardiner from popery
again to the gospel, and, no doubt, he would have further turned,
had not the unlucky decay of the duke of Somerset clean turned him
away from true divinity, to plain popery; wherein he continued a
cruel persecutor to his dying day.

And thus much concerning the trade and profession of Stephen
Gardiner's popish divinity. In which his popish trade, whether he
followed more true judgment, or else time, or rather the spirit of
ambition and vain-glory, it is doubtful to say; and so much the
more doubtful, because in his doings and writings a man may see
him not only contrary to himself, but also in some points contrary
to other papists. And furthermore, where he agreeth with them, he
seemeth therein not so much to follow his own sense, as the mind
and meaning of Pereseus; out of whose book the greatest part of
Winchester's divinity seemeth to be borrowed.

And therefore as in the true knowledge of God's holy word and
Scripture he appeareth nobody; so in his pen and style of writing
no less far is he from commendation, than he is from all plainness
and perspicuity: in whose obscure and perplex kind of writing,
although peradventure some sense may be found with some searching,
yet shall no reader find any sweetness in his reading.

What moved him to be so sturdy against Master Cheke, and Sir
Thomas Smith, for the Greek pronunciation, others may think what
they please: I speak but what I think, that so he did, for that he
saw it a thing rather newly begun, than truly impugned. Such was
the disposition of that man, as it seemeth, that of purpose he
ever affected to seem to he a patron of old customs, though they
were never so rotten with age. Amongst other matters, this one
thing I cannot but smile at in my mind, when I see how proudly he
braggeth, and vainly vaunteth himself, (as well in his letters to
the lord protector, and others of King Edward's council, as also
in his long matter articulated and exhibited by him unto the
archbishop of Canterbury, and other the king's commissioners,) of
the high favour he had of the noble king of famous memory, King
Henry the Eighth, when indeed nothing was less true; neither did
the king less favour any of his council than him, affirming very
often, that he greatly suspected the said bishop to be a secret
maintainer of the bishop of Rome's usurped authority, and a stout
disturber and hinderer of his proceedings in reformation of
religion. And therefore he did so much dislike him, that he did
not only mind (if the Lord had sent his Highness longer life) to
have used the extremity of law against him, upon very sore and
just matter of old committed by him, and yet not taken away by any
pardon, commanding thereupon often the Lord Paget, then his
secretary, to keep safe certain writings which he had against him;
but also commanded that he should be put clean out of his last
will and testament, not suffering him either to be any of his
executors, or else in any case of his son's council, (no, although
he were earnestly entreated to the contrary by sundry of the lords
and others of his Highness's council,) saying, he was a wilful,
troublesome, and headstrong man, and not meet to be about his son,
or to have any thing to do by his will.

Now amongst other causes that moved the king thus to suspect his
fidelity towards his godly proceedings in religion, I find this to
be one. It pleased his Majesty, after his abolishing of the bishop
of Rome's usurped authority, (amongst other embassages to foreign
princes,) to send the said bishop of Winchester, and Sir Henry
Knivet, knight, as joint ambassadors to the emperor, being then at
a diet or council at Ratisbon, appointing also Sir John Barkley,
Sir William Blunt, knights, and Master Andrew Beynton, esquire,
(his Highness's servants,) to give their attendance upon the said
Sir Henry Knivet, for the more honouring of his embassage. It
happened also at that time, that Sir Henry Knivet entertained into
his service, as steward of his household, one William Wolfe, who
had in the same place and room before served Sir Thomas Wyat,
knight, the king's former ambassador there, and by that means had
good acquaintance in those parts, as well in the emperor's court,
as elsewhere. This Wolfe, towards the latter end of the diet or
council, happened to walk (as often he did) towards the emperor's
palace to hear some news, where he met with one Ludovico, an
Italian merchant, a banker, one of his old acquaintance; who,
supposing the said Wolfe to have attended upon the bishop of
Winchester, (not knowing of any other joint ambassador,) required
Wolfe for old acquaintance to do him a pleasure; whereunto he
willingly granted. Whereupon Ludovico showed him that the pope's
legate or ambassador to the emperor, (which was Cardinal
Contarini,) departing the day before towards Rome, and having no
leisure to end his business himself, had put the said Ludovico in
trust for the accomplishing of it; and amongst all other things he
had especially charged him, that he should repair to the
ambassador of England, and require of him an answer of the pope's
letters, which the legate did of late send unto him, addressed to
him from Rome; and that upon the receipt thereof he should send
them after with all speed; and therefore, if his lord ambassador
would write by that courier, he prayed Wolfe to tell him that it
was time to write, for the courier went away within a day or two.
At this tale Wolfe being abashed, and yet partly guessing which
ambassador he meant, thought it not meet to tell him whose servant
he was, but by other soothing talk perceived that he meant the
bishop of Winchester. And to the end that Ludovico should suspect
nothing, he answered him, that he, being not the ambassador's
secretary, could say little therein; howbeit he would not miss to
put his secretary in remembrance of it (which thing Ludovico also
desired him to do, for that he had no other acquaintance with the
ambassador); and so for that time they departed. This matter
seeming to Wolfe of some importance, he did straightways reveal it
to Sir Henry Knivet his master; who, weighing also the greatness
of the case, and what disadvantage it were upon one man's so bare
report to attempt aught, in a place and time, whereby such a
person was to be touched, charged Wolfe well to advise himself,
that no affect of hate, displeasure, or other passion, did move
him to disclose this, but truth only. Wolfe replied, that he
weighed well the weightiness of the cause, meet, as to his own
respect, to be passed over in silence, for avoiding of his private
displeasure, if duty of allegiance bound him not otherwise. "But
sir," quoth he, "if you think not my hearing thereof, one to one,
to be sufficient, I warrant you to devise means, that some other
of your servants shall hear the like words at Ludovico's own
mouth, as well as I." Upon which talk Sir Henry Knivet devised
which of his servants he might use to that purpose, and at last
rested upon Master Thomas Chaloner his secretary, because he had
the Italian tongue: not yet making him privy of any matter, but
willed Wolfe to take him abroad with him as of his own private
motion, for they were very familiar friends. Whereupon the next
morning, being Sunday, Wolfe came to Chaloner's chamber, and
prayed him familiarly to go walk with him abroad to the piazza, or
market-stead, which he, gladly granting, so did; not knowing of
any special cause why. When they came to the piazza, over against
the emperor's palace, (near whereunto also the pope's legate had
lodged,) and had there walked a while together, there came thither
the said Ludovico, and, espying Wolfe, saluted him very friendly,
and entered into talk about the Exchange, and sundry other
matters, Chaloner being still with them. At last, upon occasion,
they entered into talk about the former letters that the
ambassador of England had received from Rome by the pope's legate,
of which Ludovico had in charge to receive an answer, affirming,
that the post did depart the next day, and therefore prayed Wolfe
to put the ambassador's secretary in remembrance of them.
Whereunto Wolfe answered, that he would willingly do it: but he
did not well know which ambassador he meant, for that there were
two, one the bishop of Winchester, and the other, a gentleman of
the king's privy chamber. To whom Ludovico replied, that he meant
not the gentleman of the privy chamber, but the bishop. By which
talk, and more such-like, (as upon the former day,) Master
Chaloner, being moved, (and not knowing yet of his master's and
Wolfe's purpose,) after the departure of Ludovico from them said
unto Wolfe, that Ludovico had had but homely talk with him, not to
be passed over lightly, and therefore he would tell his master of
it. To whom Wolfe answered, "Do as you will, if you think any
matter therein." And therefore at his return home, he told Sir
Henry Knivet what speech he had heard at Ludovico's mouth. Sir
Henry Knivet, being thus further ascertained of the matter, opened
the whole to Sir John Barkley, Sir William Blunt, and to Master
Beynton, who all agreed yet to make a further trial thereof, and
therefore devised that Wolfe should procure Ludovico to bring
certain velvet, and other silks, unto Sir Henry Knivet's lodging,
as well for himself, as for the other gentlemen; which that
afternoon he did accomplish, and brought Ludovico unto Sir Henry,
where also were the other gentlemen. After they had awhile viewed
the silks, and had had some talk about the prices, Wolfe took
occasion again to ask Ludovico, if Sir Henry were the ambassador
of whom he was to demand an answer of the letters sent by the
pope's legate? To whom the merchant answered, "No, it was not his
seigniory, but it was a bishop," terming him reverendissimo,
whereby they easily perceived whom he meant. Sir Henry Knivet
hereupon, somewhat dissembling the matter, entered into further
talk thereabout, whereby Ludovico opened as much in effect to
them, as he had done before to Wolfe: but yet at last, perceiving
that as well Sir Henry, as also the other gentlemen, did behold
him somewhat fixedly, he brake off his talk; wherewith Sir Henry
Knivet, making as though he had noted nothing, did lovingly
dismiss him, praying him that when he had received the bishop's
letters, he would also repair to him for a packet to an English
gentleman of his acquaintance at Milan; which he promised to do,
and so departed again. When Sir Henry had thus made sufficient
trial of this matter, he forthwith wrote his letters unto the
king's Majesty, signifying unto him the whole at large, as he had
learned. In the mean while Ludovico the next morning repaired unto
the bishop of Winchester's lodging, to demand an answer of those
letters the legate had sent unto him: but how he used himself, or
whether he uttered the talk he had with Sir Henry Knivet and with
Wolfe, whom he supposed at the first to be the bishop's man, it is
not certainly known. But the bishop, (perceiving that by mistaking
one for another, and in supposing Wolfe to be the bishop's
servant, Ludovico had uttered all his message from the legate unto
Wolfe, and that thereby his practices would come to light,) in
great hasty rage, caused Ludovico to be stayed in his own house,
while in the mean time himself went to Granuella, one of the
emperor's council, and so practised with him, that Ludovico was
secretly committed unto prison, in the custody of one of the
emperor's marshals, so as he could be no more talked withal, all
the time of their abode there. And then, sending in great haste to
Sir Henry Knivet to come and speak with him, (which he did,) he
fell into very hot speech with him, saying, that he had poison in
his dish, and that a knave was suborned to be his destruction;
with many such-like words. Sir Henry told him again, how he
understood it; and prayed him that Ludovico might be brought face
to face, to be examined in both their presences; which the bishop
would in no case agree unto, affirming that he had so declared the
case to Granuella, being indifferent (as he thought) to them both,
that he would not meddle with Ludovico, nor speak with him; but
that the emperor's council should examine him, and try what he
was, for him. To whom Sir Henry Knivet again very earnestly
objected, that he marvelled that the bishop, in matter touching
the king's Majesty, their master, would use the aid or means of
Granuella, a foreign prince's minister, to make him privy of their
question. But say and do what he could, he would never come to the
speech of Ludovico any more ever after. Whereupon there rose great
and long controversies between them, (both writing letters unto
the king about that matter,) until at last the king's Majesty,
perceiving his affairs otherwise to slack thereby, wrote unto them
both, that they should lay all those things under foot, and join
together in his service as before; which they did accordingly. But
howsoever this matter was afterward salved here with the king's
Majesty, as either by the death of Sir Henry Knivet, (which I
think was not long after,) or hy other friends the bishop had here
at home, I know not: yet Wolfe, who within two months after died
of a long cough of the lungs, upon his death-bed did again affirm
the premises to be most true; and therefore, in the presence of
Sir Henry Knivet, and divers other of his servants, he protested,
that he had not invented, sought, or procured this at Ludovico's
hands, for any malice or displeasure borne to the bishop, but only
for discharge of his faith and duty unto the king's Majesty,
desiring that the same his protestation might be inserted in the
end of his last will and testament, which was then presently done;
and thereunto he set his hand.

Now, whether this was the matter that the king moved so often
Master Secretary Paget (being after lord-keeper) to keep safe as
sore matter against the bishop, I know not; but yet it appears by
some depositions of the nobility, and others, in the process
against him had in King Edward's days, that the king's Majesty,
Henry the Eighth, had this matter ever in his mind; for in every
general pardon that he granted by parliament after this practice,
he did still except all treasons committed beyond the seas:
meaning thereby, as it was supposed, that the bishop should not
take any benefit hy any general pardon, if at any time his Majesty
would call him to account. And therefore, all things well weighed,
he had small cause to vaunt of his great favour he had with King
Henry his master. Howbeit, it seemeth he was brought into this
fool's paradise by the Lord Paget; who, (as he himself reporteth 
in his depositions,) in his messages from the king to the said
bishop, deluded him, telling him much otherwise than the king had
spoken, and concealing always the king's hard speeches against
him, which thing puffed up this vain-glorious Thraso not a little.
All which premises appear more at large by the depositions of the
nobles and others, examined in the long process against him in
King Edward's reign, as appears in our first edition of Acts and
Monuments, in that book at large mentioned.

But whatsoever he was, seeing he is now gone, I refer him to his
Judge, to whom he shall stand or fall. As concerning his death,
and manner thereof, I would they which were present thereat would
testify to us what they saw. This we have all to think, that his
death happened so opportunely, that England hath a mighty cause to
give thanks to the Lord there-for: not so much for the great hurt
he had done in times past in perverting his princes, in bringing
in the Six Articles, in murdering God's saints, in defacing
Christ's sincere religion, &c., also as, especially, for that he
had thought to have brought to pass, in murdering also our noble
queen that now is. For whatsoever danger it was of death that she
was in, it did, no doubt, proceed from that bloody bishop, who was
the cause thereof. And if it be certain which we have heard, that
her Highness being in the Tower, a writ came down from certain of
the council for her execution, it is out of controversy, that wily
Winchester was the only D�dalus and framer of that engine, who (no
doubt) in that one day had brought this whole realm into woeful
ruin, had not the Lord's most gracious counsel, through Master
Bridges, then the lieutenant, coming in haste to the queen,
certified her of the matter, and prevented Achitophel's bloody
devices; for the which, thanks be to the same our Lord and
Saviour, in the congregation of all English churches. Amen.

Of things uncertain I must speak uncertainly, for lack of fuller
information, or else peradventure they be in the realm that can
say more than here Ihave expressed. For as Bonner, Story,
Thornton, Harpsfield, Dunning, with others, were occupied in
putting the poor branches of God's saints to death; so this
bishop, for his part, bent all his devices, and had spent all his
powder, in assailing the root, and in casting such a platform (as
he himself in words at his death is said to confess) to build his
popery upon, as he thought should have stood for ever and a day.
But, as I said before, of things uncertain I can speak but
uncertainly. Wherefore as touching the manner and order of his
death, how rich he died, what words he spake, what little
repentance he showed; whether he died with his tongue swollen and
out of his mouth, as did Thomas Arundel, archbishop of Canterbury,
or whether he stank before he died, as Cardinal Wolsey did; or
whether he died in despair, as Latomus and others did, &c.: all
this I refer either to their reports of whom I heard it, or leave
it to the knowledge of them which know it better.

Notwithstanding, here by the way, touching the death of this
foresaid bishop, I thought not to overpass a certain hearsay,
which not long since came to me by information of a certain worthy
and credible gentlewoman, and another gentleman of the same name
and kindred, which Mrs. Munday, being the wife of one Master
Munday, secretary some time to the old Lord Thomas, duke of
Norfolk, a present witness of this that is testified, thus openly
reported in the house of a worshipful citizen, bearing yet office
in this city, in words and effect as followeth:

The same day, when Bishop Ridley and Master Latimer suffered at
Oxford, (being about the nineteenth day of October,) there came
into the house of Stephen Gardiner the old duke of Norfolk, with
the foresaid Master Munday his secretary above named, reporter
hereof. The old aged duke, there waiting and tarrying for his
dinner, the bishop, being not yet disposed to dine, deferred the
time to three or four of the clock at afternoon. At length, about
four of the clock, cometh his servant, posting in all possible
speed from Oxford, bringing intelligence to the bishop what he had
heard and seen: of whom the said bishop diligently inquiring the
truth of the matter, and hearing by his man, that fire most
certainly was set unto them, cometh out rejoicing to the duke,
"Now," saith he, "let us go to dinner." Whereupon, they being set
down, meat immediately was brought, and the bishop began merrily
to eat. But what followed? The bloody tyrant had not eaten a few
bits, but the sudden stroke of God's terrible hand fell upon him
in such sort, as immediately he was taken from the table, and so
brought to his bed; where he continued the space of fifteen days
in such intolerable anguish and torments, that all that mean
while, during those fifteen days, he could not avoid, by urine or
otherwise, any thing that he received: whereby his body being
miserably inflamed within, (who had inflamed so many good martyrs
before,) was brought to a wretched end.
Illustration: Stephen Gardiner taken ill at table

And thereof, no doubt, as most like it is, came the thrusting out
of his tongue from his mouth so swollen and black, with the
inflammation of his body. A spectacle worthy to be noted and
heholden of all such bloody burning persecutors.

But to proceed farther in the sequel of our story: I could name
the man, (but I abstain from names,) who, being then present, and
a great doer about the said Winchester, reported to us concerning
the said bishop, that when Dr. Day, bishop of Chichester, came to
him, and began to comfort him with words of God's promise, and
with the free justification in the blood of Christ our Saviour,
repeating the Scriptures to him, Winchester hearing that, "What,
my Lord," quoth he, "will you open that gap now? then farewell
altogether. To me, and such others in my case, you may speak it;
but open this window to the people, then farewell altogether!"

Moreover, what Dr. Bonner then saw in him, or what he heard of
him, and what words passed between them about the time of his
extremity;-- betwixt Gardiner and him be it. If Bonner did there
behold any thing which might turn to his good example, I exhort
him to take it, and to beware in time, as I pray God he may. Here
I could bring in the frivolous epitaph which was made of his
death, devised of a papist for a popish bishop, but I pretermit
it, and instead thereof I have here inferred certain gatherings
out of his sermons, words, and writings; wherein may appear first,
what an earnest and vehement enemy he was to the pope, if he would
have been constant in himself; then how inconstantly he varied
from himself; and thirdly, how he, standing upon a singularity of
his own wit, varied also from other papists in certain points. In
the gathering whereof although there he some pains, and
tediousness also in reading; yet I thought not to pretermit the
same, upon certain considerations, namely, for that so many yet to
this day there be, which stick so much to Gardiner's wit,
learning, and religion, taking him for such a doughty pillar of
the pope's church. To the intent therefore, that such as hitherto
have been deceived by him, may not longer be abused therein, if
they will either credit his own works, words, sermons, writings,
disputations; or else will be judged by his own witnesses of his
own party produced, we have manifest probations, which may
notoriously declare how effectually first he withstood the pope's
supremacy; and likewise afterwards may declare manifest
contrariety and repugnancy of the said Gardiner, first with other
writers, and lastly with himself: as in his sermon preached before
King Edward, the sum and effect of which sermon has been briefly
collected by Master Udall; and we have comprised the chief purpose
of his sermon, with other such matter above storied, wherein may
appear the double-faced doings of this bishop in matters of
religion. In all which foresaid allegations it remains notorious
and famous to all men, how, in what points, and how far, the said
bishop of Winchester agreed with the reformation of religion
received, not only in King Henry's but also in King Edward's days.

And this now being sufficient for Gardiner's story, to leave him
to his Judge, and to let him go, we shall return and proceed, (by
the grace and leave of the Lord,) as the course of these doleful
days shall lead us, to prosecute the residue of Christ's martyrs,
as now in order followeth.

$

325. JOHN WEBBE, GEORGE ROPER, GREGORY PARKE, WILLIAM
WISEMAN, AND JAMES GORE

The burning of John Webbe, gentleman, George Roper, and Gregory
Parke, at Canterbury, as followeth.

Next after the death and constant martyrdom of the two most worthy
champions and standard-bearers of Christ's army, Dr. Nicholas
Ridley, and Master Hugh Latimer, (of whom ye have heard at large,)
followed three other stout and bold soldiers; that is to say, John
Webbe, gentleman, George Roper, and Gregory Parke.

This John Webbe was brought before the bishop of Dover and
Nicholas Harpsfield, or some other deputed in their room, long
before the other two, videlicet, the sixteenth day of September;
and there had propounded unto him such ordinary articles as (it
seemeth) were commonly ministered by Bonner to those of his
jurisdiction. And heing willed for that present to depart, and to
deliberate with himself upon the matter against the next time of
his appearance, he made answer that he would no otherwise say (by
God's grace) than he had already said, which was this "As touching
the sacrament of Christ's body, I do believe," quoth he, "it to be
left unto his church (with thanksgiving) in commemoration of his
death and passion, until his coming again. So that it is left in
remembrance of his body; and not by the words of consecration to
be made his body really, substantially, and the same body that was
born of the Virgin Mary -- I utterly deny that."

After this (besides sundry other times) the third day of October,
the said John Webbe, and George Roper, and Gregory Parke, were
brought all three together before the said judges: who there and
then agreeing, and stedfastly allowing the former answer made
before by Master Wehbe, were by the bloody prelates adjudged
heretics; and therefore, about the end of the same month of
October, or else, as I otherwise find, in the latter end of
November, they together were taken and brought out of prison to
the place of martyrdom; who by the way, going towards the stake,
said certain psalms mournfully.

Roper was a younger man of a fresh colour, courage, and
complexion; the other two were somewhat more elderly, all going in
white linen, with their gowns on. Roper, at his coming to the
stake, putting off his gown, fetched a great leap. So soon as the
flame was about him, the said Roper put out both his arms from his
body like a rood, and so stood stedfast, continuing in that
manner, not plucking his arms in, till the fire had consumed them,
and burnt them off.

And thus these aforesaid martyrs of Christ, being brought (as I
said) to the stake, and there compassed about with a chain, were 
burnt and consumed all three together in one fire at Canterbury,
abiding most patiently their torments, and counting themselves
happy and blessed of the Lord, that they were made worthy to
suffer for Christ's gospel's sake.

The death of William Wiseman, in Lollards' Tower.

The thirteenth of December, in the Lollards' Tower, died William
Wiseman, a clothworker of London, where he was in prison and bonds
for the gospel and word of God -- how and whereupon he deceased,
it is not fully certain. Some thought that either through famine,
or ill handling of some murdering papists, he was made away; by
reason whereof the coroner, named John Gibbes, gentleman, with an
inquest of twelve men, were fain to sit upon him; who, although to
the outward appearance they were said to find nothing in him else
but only God's visitation, yet what other privy causes there might
be of his death, the Lord knoweth; I have not to say.

After the said William was departed (as is said) in the Tower, the
holy catholic church-men cast him out into the fields, commanding
that no man should bury him; according as their devout manner is
to do with all such as die in like sort, whom they account as
profane, and worthy of no burial, but to be cast to dogs and
birds, i?????? ??????? [Greek: eloria kunessi], as the poet saith.
And yet all this their merciless commandment notwithstanding, some
good Tobits there were, which buried him in the evening, as
commonly they did all the rest, thrown out in like sort, whom they
were wont privately by night to cover; and many times the archers
in the fields standing by, and singing together psalms at their
burial.

The death of James Gore, in Colchester prison.

In the same month, about the seventh day of December, deceased
also James Gore in the prison at Colchester, laid there in bonds
for the right and truth of God's word.

$

326. JOHN PHILPOT


 Next followeth the constant martyrdom of Master John Philpot, of
whom partly ye heard before in the beginning of Queen Mary's time,
in prosecuting the disputation of the convocation-house. He was of
a worshipful house, a knight's son, born in Hampshire, brought up
in the New College in Oxford, where he studied the civil law the
space of six or seven years, besides the study of other liberal
arts, especially of the tongues, wherein very forwardly he
profited, namely, in the knowledge of the Hebrew tongue, &c. In
wit he was pregnant and happy, of a singular courage, in spirit
fervent, in religion zealous, and also well practised and
exercised in the same, (which is no small matter in a true
divine,) of nature and condition plain and apert, far from all
flattery, further from all hypocrisy and deceitful dissimulation.
What his learning was, his own examinations penned of his own hand
can declare.

From Oxford, desirous to see other countries as occasion served
thereunto, he went over into Italy, and places thereabouts, where
he, coming upon a time from Venice to Padua, was in danger through
a certain Franciscan friar accompanying him in his journey, who,
coming to Padua, sought to accuse him of heresy. At length
returning into England his country again, as the time ministered
more boldness to him in the days of King Edward, he had divers
conflicts with Gardiner the bishop in the city of Winchester, as
appeareth by divers of Winchester's letters, and his examinations;
whereof read before.

After that, having an advowson by the said bishop, he was made
there archdeacon of Winchester, under Dr. Poinet, who then
succeeded Gardiner in that bishopric. Thus during the time of King
Edward, he continued to no small profit of those parts thereabout.
When that blessed king was taken away, and Mary his sister came in
place, whose study was wholly bent to alter the state of religion
in the woeful realm of England, first she caused a convocation of
the prelates and learned men to be congregated to the
accomplishment of her desire.

In the which convocation Master Philpot, being present according
to his room and degree, with a few others, sustained the cause of
the gospel manfully against the adversary part (as is above
recited); for the which cause, notwithstanding the liberty of the
house promised before, he was called to account before Bishop
Gardiner, the chancellor, then being his ordinary, by whom he was
first examined, although that examination came not yet to our
hands. From thence again he was removed to Bonner and other
commissioners, with whom he had divers and sundry conflicts, as in
his examinations here following may appear.

The first examination of Master John Philpot before the queen's
commissioners, Master Cholmley, Master Roper, and Dr. Story, and
one of the scribes of the Arches, at Newgate Sessions'-Hall,
October the second, 1555.

Dr. Story, before I was called into an inner parlour where they
sat, came out into the hall where I was, to view me among others
that there were, and passing by me said, "Ha! Master Philpot;" and
in returning immediately again, stayed against me, beholding me,
and saying that I was well fed indeed.

Philpot.--"If I be fat, and in good liking, Master Doctor, it is
no marvel, since I have been stalled up in prison this twelve
months and a half, in a close corner. I am come to know your
pleasure wherefore you have sent for me."

Story.--"We hear that thou art a suspect person, and of heretical
opinions; and therefore we have sent for thee."

Philpot.--"I have been in prison thus long, only upon the occasion
of disputation made in the convocation-house, and upon suspicion
of setting forth the report thereof."

Story.--"If thou wilt revoke the same, and become an honest man,
thou shalt be set at liberty, and do right well: or else thou
shalt be committed to the bishop of London. How sayest thou, wilt
thou revoke it or no?"

Philpot.--"I have already answered in this behalf to mine
ordinary."

Story.--"If thou answerest thus, when thou comest before us anon,
thou shalt hear more of our minds:" and with that he went into the
parlour, and I within a little while after was called in.

The scribe.--"Sir, what is your name?"

Philpot.--"My name is John Philpot." And so he intituled my name.

Story.--"This man was archdeacon of Winchester, of Dr. Poinet's
presentment."

Philpot.--"I was archdeacon indeed, but none of his presentment,
but by virtue of a former advowson, given by my Lord Chancellor
that now is."

Story.--"Ye may be sure that my Lord Chancellor would not make any
such as he is archdeacon."

Roper.--"Come hither to me, Master Philpot. We hear say that you
are out of the catholic church, and have been a disturber of the
same; out of the which whoso is, he cannot be the child of
salvation. Wherefore, if you will come into the same, you shall be
received, and find favour."

Philpot.--"I am come before your worshipful Masterships at your
appointment, understanding that you are magistrates authorized by
the queen's Majesty, to whom I owe, and will do my due obedience,
to the uttermost. Wherefore I desire to know what cause I have
offended in, wherefore I am now called before you. And if I cannot
be charged with any particular matter done contrary to the laws of
this realm, I desire your Masterships that I may have the benefit
of a subject, and be delivered out of my long wrongful
imprisonment, where I have lien this twelve-month and this half,
without any calling to answer before now, and my living taken from
me without all law."

Roper.--"Though we have no particular matter to charge you withal,
yet we may, by our commission and by the law, drive you to answer
to the suspicion of a slander going on you: and besides this, we
have statutes to charge you herein withal."

Philpot.--"If I have offended any statute, charge me therewithal;
and, if I have incurred the penalty thereof, punish me
accordingly. And because you are magistrates and executors of the
queen's Majesty's laws, by force whereof you do now sit, I desire
that if I be found no notorious transgressor of any of them, I may
not be burdened with more than I have done."

Cholmley.--"If the justice do suspect a felon, he may examine him
upon suspicion thereof, and commit him to prison though there be
no fault done."

Story.--"I perceive whereabout this man goeth. He is plain in
Cardmaker's case, for he made the selfsame allegations. But they
will not serve thee; for thou art a heretic, and holdest against
the blessed mass. How sayest thou to that?"

Philpot.--"I am no heretic."

Story.--"I will prove thee a heretic. Whosoever hath holden
against the blessed mass, is a heretic: but thou hast holden
against the same, therefore thou art a heretic."

Philpot.--"That which I spake, and which you are able to charge me
withal, was in the convocation, where, by the queen's Majesty's
will and her whole council, liberty was given to every man of the
house to utter his conscience, and to say his mind freely of such
questions in religion, as there were propounded by the prolocutor;
for the which now I thought not to be molested and imprisoned as I
have been, neither now be compelled of you to answer to the same."

Story.--"Thou shalt go to the Lollards' Tower, and be handled
there like a heretic, as thou art; and answer to the same that
thou there didst speak; and be judged by the bishop of London."

Philpot.--"I have already been convented of this matter before my
Lord Chancellor mine ordinary, who this long time hath kept me in
prison. Therefore, if his Lordship will take my life away, as he
hath done my liberty and living, he may; the which I think he
cannot do of his conscience, and therefore hath let me lie thus
long in prison: wherefore I am content to abide the end of him
herein that is mine ordinary, and do refuse the auditory of the
bishop of London, because he is an incompetent judge for me, and
not mine ordinary."

Story.--"But, sir, thou spakest words in the convocation-house,
which is of the bishop of London's diocese, and therefore thou
shalt be carried to the Lollards' Tower, to be judged by him for
the words thou spakest in his diocese against the blessed mass."

Philpot.--"Sir, you know by the law, that I may have Exceptionem
fori; and it is against all equity, that I should be twice vexed
for one cause, and that by such as by the law have nothing to do
with me."

Roper.--"You cannot deny, but that you spake against the mass in
the convocation-house."

Story.--"Dost thou deny that which thou spakest there, or no?"

Philpot.--"I cannot deny that I have spoken there, and if by the
law you may put me to death therefore, I am here ready to suffer
whatsoever I shall be judged unto."

The scribe.--"This man is fed of vain-glory."

Cholmley.--"Play the wise gentleman, and be conformable; and be
not stubborn in your opinions, neither cast yourself away. I would
be glad to do you good."

Philpot.--"I desire you, sir, with the rest here, that I be not
charged further at your hands than the law chargeth me, for that I
have done, since there was then no law directly against that
wherewith I am now charged. And you, Master Doctor, (of old
acquaintance in Oxford,) I trust will show me some friendship, and
not extremity."

Story.--"I tell thee, if thou wouldst be a good catholic man, I
would be thy friend, and spend my gown to do thee good; but I will
be no friend to a heretic, as thou art, but will spend both my
gown and my coat, but I will burn thee. How sayest thou to the
sacrament of the altar?"

Philpot.--"Sir, I am not come now to dispute with your Mastership,
and the time now serveth not thereto, but to answer to that I may
be lawfully charged withal."

Story.--"Well, since thou wilt not revoke that thou hast done,
thou shalt be had into the Lollards' Tower."

Philpot.--"Sir, since you will needs show me this extremity, and
charge me with my conscience, I do desire to see your commission,
whether you have this authority so to do, and after the view
thereof I shall (according to my duty) make you further answer, if
you may, by the virtue thereof, burden me with my conscience."

Roper.--"Let him see the commission: is it here?"

Story.--"Shall we let every vile person see our commission?"

Cholmley.--"Let him go from whence he came, and on Thursday he
shall see our commission."

Story.--"No, let him lie in the mean while in the Lollards' Tower;
for I will sweep the King's Bench, and all other prisons also, of
these heretics, they shall not have that resort as they have had,
to scatter their heresies."

Philpot.--"You have power to transfer my body from place to place
at your pleasure; but you have no power over my soul. And I pass
not whither you commit me, for I cannot be worse entreated than I
am, kept all day in a close chamber: wherefore it is no marvel
that my flesh is puffed up, wherewithal Master Doctor is
offended."

Story.--"Marshal, take him home with you again, and see that you
bring him again on Thursday, and then we shall rid your fingers of
him, and afterward of your other heretics."

Philpot.--"God hath appointed a day shortly to come, in the which
he will judge us with righteousness, howsoever you judge of us
now."

Roper.--"Be content to be ruled by Master Doctor, and show
yourself a catholic man."

Philpot.--"Sir, if I should speak otherwise than my conscience is,
I should but dissemble with you: and why be you so earnest to have
me show myself a dissembler both to God and you, which I cannot
do?"

Roper.--"We do not require you to dissemble with us, to be a
catholic man."

Philpot.--"If I do stand in any thing against that wherein any man
is able to burden me with one jot of the Scripture, I shall be
content to be counted no catholic man, or a heretic, as you
please."

Story.--"Have we Scripture, Scripture?" and with that he rose up,
saying, "Who shall be judge, I pray you? This man is like his
fellow Woodman, which the other day would have nothing else but
Scripture."

And this is the beginning of this tragedy.

The second examination of Master Philpot before the queen's
commissioners, Master Cholmley, Roper, Dr. Story, Dr. Cook, and
the Newgatethe twenty-fourth of October, 1555, at Newgate
Sessions'-Hall

At my coming, a man of Aldgate of mine acquaintance said unto me,
"God have mercy on you, for you are already condemned in this
world; for Dr. Story said, that my Lord Chancellor had commanded
to do you away." After a little consultation had between them,
Master Cholmley called me unto him, saying:

Cholmley.--"Master Philpot, show yourself a wise man; and be not
stubborn in your own opinion, but be conformable to the queen's
proceedings, and live, and you shall be well assured of great
favour and reputation."

Philpot.--"I shall do as it becometh a Christian man to do."

Story.--"This man is the rankest heretic that hath been in all my
Lord Chancellor's diocese, and hath done more hurt than any man
else there: and therefore his pleasure is, that he should have the
law to proceed against him; and I have spoken with my Lord herein,
and he willeth him to be committed to the bishop of London, and
there to recant, or else burn. He howled and wept in the
convocation-house, and made such ado as never man did, as all the
heretics do when they lack learning to answer. He shall go after
his fellows. How sayest thou; wilt thou recant?

Philpot.--"I know nothing I have done, that I ought to recant."

Story.--"Well; then I pray you let us commit him to the Lollards'
Tower, there to remain until he be further examined before the
bishop of London; for he is too fine-fed in the King's Bench, and
he hath too much favour there: for his keeper said at the door
yesterday, that he was the finest fellow, and one of the best
learned in England." And with this he rose up and went his way.

Cook.--"This man hath most stoutly maintained heresies since the
queen's coming in, above any that I have heard of; therefore it is
most meet he should be adjudged by the bishop of London, for the
heresies be hath maintained."

Philpot.--"I have maintained no heresies."

Cook.--"No! have you not? Did you not openly speak against the
sacrament of the altar in the convocation-house? Call you that no
heresy? wilt thou recant that, or not?"

Philpot.--"It was the queen's Majesty's pleasure, that we should
reason thereof, not by my seeking, but by other men's procuring,
in the hearing of the council."

Cook.--"Did the queen give you leave to be a heretic? you may be
sure her Grace will not so do. Well, we will not dispute the
matter with you: my Lord of London shall proceed by inquisition
upon thee, and if thou wilt not recant, thou shalt be burned."

Philpot.--"My Lord of London is not mine ordinary in this behalf,
and I have already answered unto mine ordinary in this matter; and
therefore (as I have said before) you shall do me great wrong, to
vex me twice for one matter, since I have sustained this long
imprisonment, besides the loss of my living."

Roper.--"You were a very unmeet man to be an archdeacon."

Philpot.--"I know I was as meet a man as he that hath it now."

Cook.--"A meet man, quoth he! he troubled Master Roper and the
whole country."

Philpot.--"There was never poor archdeacon so handled at your
hands as I am, and that without any just cause ye be able to lay
unto me."

Cook.--"Thou art no archdeacon."

Philpot.--"I am archdeacon still, although another be in
possession of my living; for I was never deprived by any law."

Cook.--"No, sir; that needeth not: for a notorious heretic should
have no ordinary proceeding about his deprivation; but the bishop
may, upon knowledge thereof; proceed to deprivation."

Philpot.--"Master Doctor, you know that the common law is
otherwise; and besides this, the statutes of this realm be
otherwise, which give this benefit to every person, though he be a
heretic, to enjoy his living until he be put to death for the
same."

Cholmley.--"No, there thou art deceived."

Philpot.--"Upon the living I pass not: but the unjust dealing
grieveth me, that I should be thus troubled for my conscience,
contrary to all law."

Cholmley.--"Why, will not you agree that the queen's Majesty may
cause you to be examined of your faith?"

Philpot.--"Ask you Master Doctor Cook, and he will tell you that
the temporal magistrates have nothing to do with matters of faith,
for determination thereof. And St. Ambrose saith, that the things
of God are not subject to the power and authority of princes."

Cook.--"No! may not the temporal power commit you to be examined
of your faith to the bishop?"

Philpot.--"Yea, sir, I deny not that. But you will not grant that
the same may examine any of their own authority."

Cook.--"Let him be had away."

Philpot.--"Your Mastership promised me the last time I was before
you, I should see your commission by what authority you do call
me, and whether I by the same be bound to answer to so much as you
demand."

Roper.--"Let him see the commission."

Then the scribe exhibited it to Master Roper, and was about to
open the same.

Cook.--"No, what will ye do? he shall not see it."

Philpot.--"Then do you me wrong, to call me and vex me, not
showing your authority in this behalf."

Cook.--"If we do you wrong, complain on us; and in the mean while
thou shalt lie in the Lollards' Tower."

Philpot.--"Sir, I am a poor gentleman; therefore I trust of your
gentleness you will not commit me to so vile and strait a place,
being found no heinous trespasser."

Cook.--"Thou art no gentleman."

Philpot.--"Yes, that I am."

Cook.--"A heretic is no gentleman: for he is a gentleman that hath
gentle conditions."

Philpot.--"The offence cannot take away the state of a gentleman
as long as he liveth, although he were a traitor; but I mean not
to boast of my gentlemanship, but will put it under my foot, since
you do no more esteem it."

Story.--"What! will you suffer this heretic to prate with you all
this day?"

Cook.--"He saith, he is a gentleman."

Story.--"A gentleman, quoth he? he is a vile heretic knave: for a
heretic is no gentleman. Let the keeper of the Lollards' Tower
come in, and have him away."

The Keeper.--"Here, sir."
Illustration: Present gateway in the Lollards' Tower, leading to
the dungeon

Story.--"Take this man with you to the Lollards' Tower, or else to
the bishop's coal-house."

Philpot.--"Sir, if I were a dog you could not appoint me a worse
and more vile place: but I must be content with whatsoever injury
you do offer me. God give you a more merciful heart; you are very
cruel upon one that hath never offended you. I pray you, Master
Cholmley, show me some friendship, that I be not carried to so
vile a place."

And Cholmley called me aside, and said, "I am not skilful of their
doings, neither of their laws: I cannot tell what they mean. I
would I could do you good."

Philpot.--"I am content to go whither you will have me. There was
never man more cruelly handled than I am at your hands, that
without any just cause known should thus be entreated."

Story.--"Shall we suffer this heretic thus to reprove us? Have him
hence."

Philpot.--"God forgive you, and give you more merciful hearts, and
show you more mercy in the time of need: Do quickly that you have
in hand."

Story.--"Do you not hear how he maketh us Judases?"

Philpot.--"That is after your own understanding."

After this, I, with four others more, were brought to the keeper's
house in Paternoster Row, where we supped; and after supper I was
called up to a chamber by the archdeacon of London's servant, and
that in his master's name, who offered me a bed for that night. To
whom I gave thanks, saying, that it should be a grief to me to lie
well one night, and the next worse "wherefore I will begin," said
I, "as I am like to continue, to take such part as my fellows do."
And with that we were brought through Paternoster Row to my Lord
of London's coal-house; unto the which is joined a little blind
house, with a great pair of stocks, appointed both for hand and
foot. But, thanks be to God, we have not played on those organs
yet, although some before us have tried them. And there we found a
minister of Essex, a married priest, a man of godly zeal, with one
other poor man. And this minister, at my coming, desired to speak
with me, and did greatly lament his own infirmity, for that
through extremity of imprisonment he was constrained by writing to
yield to the bishop of London: whereupon he was once set at
liberty, and afterward felt such a hell in his conscience, that he
could scarce refrain from destroying himself, and never could be
at quiet until he had gone unto the bishop's registrar, desiring
to see his bill again, the which as soon as he had received, he
tore it in pieces; and after, he was as joyful as any man might
be. Of the which when my Lord of London had understanding, he sent
for him, and fell upon him like a lion, and like a manly bishop
buffeted him well, so that he made his face black and blue, and
plucked away a great piece of his beard: but now, thanks be to
God, he is as joyful under the cross as any of us, and very sorry
of his former infirmity. I write this, because I would all men to
take heed how they do contrary to their conscience; which is, to
fall into the pains of hell. And here an end.

The manner of my calling first before the bishop of London, the
second night of mine imprisonment in his coal-house.

The bishop sent unto me Master Johnson his registrar, with a mess
of meat, and a good pot of drink, and bread, saying, that my Lord
had no knowledge before of my being here, for which he was sorry:
therefore he had sent me and my fellows that meat, knowing whether
I would receive the same.

I thanked God for my Lord's charity, that it pleased him to
remember poor prisoners, desiring Almighty God to increase the
same in him and in all others; and therefore I would not refuse
his beneficence. And therewith took the same unto my brethren,
praising God for his providence towards his afflicted flock, that
he stirred our adversaries up to help the same in their necessity.

Johnson.--"My Lord would know the cause of your sending hither
(for he knoweth nothing thereof); and wondereth that he should be
troubled with prisoners of other diocese than his own."

I declared unto him the whole cause. After the which he said, My
Lord's will was, that I should have any friendship I would desire:
and so departed.

Within a while after, one of my Lord's gentlemen cometh for me.
And I was brought into his presence, where he sat at a table
alone, with three or four of his chaplains, waiting upon him, and
his registrar.

Bonner.--"Master Philpot, you are welcome; give me your hand."

With that, because he so gently put forth his hand, I, to render
courtesy for courtesy, kissed my hand, and gave him the same.

Bonner.--"I am right sorry for your trouble, and I promise you
before it was within these two hours I knew not of your being
here. I pray you tell me what was the cause of your sending
hither; for I promise you I know nothing thereof as yet, neither
would I you should think that I was the cause thereof. And I
marvel that other men will trouble me with their matters; but I
must be obedient to my betters; and I suppose men speak otherwise
of me than I deserve."

I showed him the sum of the matter: that it was for the
disputation in the convocation-house, for the which I was, against
all right, molested.

Bonner.--"I marvel that you should be troubled there-for, if there
was none other cause but this. But, peradventure, you have
maintained the same since, and some of your friends of late have
asked whether you do stand to the same, and you have said, 'Yea;'
and for this you might be committed to prison."

Philpot.--"If it shall please your Lordship, I am burdened none
otherwise than I have told you, by the commissioners, who sent me
hither, because I would not recant the same."

Bonner.--"A man may speak in the parliament house, though it be a
place of free speech, so as he may be imprisoned for it; as in
case he speak words of high-treason against the king or queen. And
so it might be that you spake otherwise than it became you of the
church of Christ."

Philpot.--"I spake nothing which was out of the articles, which
were called in question, and agreed upon to be disputed by the
whole house, and by the queen's permission and the council."

Bonner.--"Why, may we dispute of our faith?"

Philpot.--"Yea, that we may."

Bonner.--"Nay, I trow not, by the law."

Philpot.--"Indeed, by the civil law I know it is not lawful, but
by God's law we may reason thereof. For St. Peter saith, Be ye
ready to render account unto all men of that hope which is in you,
that demand of you the same."

Bonner.--"Indeed, St. Peter saith so. Why then, I ask of you, what
your judgment is of the sacrament of the altar?"

Philpot.--"My Lord, St. Ambrose saith, that the disputation of
faith ought to be in the congregation, in the hearing of the
people, and that I am not bound to render account thereof to every
man privately, unless it be to edify. But now I cannot show you my
mind, but I must run upon the pikes, in danger of my life there-
for. Wherefore, as the said doctor said unto Valentinian the
emperor, so I say to your Lordship: 'Take away the law, and I
shall reason with you.' And yet if I come in open judgment, where
I am bound by the law to answer, I trust I shall utter my
conscience as freely as any that hath come before you."

Bonner.--"I perceive you are learned: I would have such as you be
about me. But you must come and be of the church; for there is but
one church."

Philpot.--God forbid I should be out of the church, I am sure I am
within the same; for I know as I am taught by the Scripture, that
there is but one catholic church, one dove, one spouse, one
beloved congregation, out of the which there is no salvation."

Bonner.--"How chanceth it then, that you go out of the same, and
walk not with us?"

Philpot.--"My Lord, I am sure I am within the bounds of the church
whereupon she is builded, which is the word of God."

Bonner.--"What age are ye of?"

Philpot.--"I am four and forty."

Bonner.--"You are not now of the same faith your godfathers and
godmothers promised for you, in the which you were baptized."

Philpot.--"Yes, I thank God I am: for I was baptized into the
faith of Christ which I now hold."

Bonner.--"How can that be? there is but one faith."

Philpot.--"I am assured of that by St. Paul, saying, that there is
but one God, one faith, and one baptism, of the which I am."

Bonner." You were twenty years ago of another faith than you be
now."

Philpot.--"Indeed, my Lord, to tell you plain, I was then of no
faith, a neuter, a wicked liver, neither hot nor cold."

Bonner.--"Why, do you not think that we have now the true faith?"

Philpot.--"I desire your Lordship to hold me excused for answering
at this time. I am sure that God's word thoroughly, with the
primitive church, and all the ancient writers, do agree with this
faith I am of."

Bonner.--"Well, I promise you I mean you no more hurt, than to
mine own person: I will not therefore burden you with your
conscience as now. I marvel that you are so merry in prison as you
be, singing and rejoicing, as the prophet saith, rejoicing in your
naughtiness. Methinketh you do not well herein; you should rather
lament and be sorry."

Philpot.--"My Lord, the mirth that we make is but in singing
certain psalms, according as we are commanded by St. Paul, willing
us to be merry in the Lord, singing together, in hymns and psalms:
and I trust your Lordship cannot be displeased with that."

Bonner.--"We may say unto you, as Christ said in the gospel,
tibiis cecinimus vobis, et non planxistis."

Here my Lord stumbled, and could not bring forth the text, and
required his chaplains to help, and to put him in remembrance of
the text better; but they were mum: and I recited out the text
unto him, which made nothing to his purpose, unless he would have
us to mourn, because they, if they laugh, sing still sorrowful
things unto us, threatening faggots and fire.

Philpot.--"We are, my Lord, in a dark, comfortless place, and
therefore it behoveth us to be merry, lest, as Solomon saith,
sorrowfulness eat up our heart. Therefore I trust your Lordship
will not be angry for our singing of psalms, since St. Paul saith,
If any man be of an upright mind, let him sing. And we therefore,
to testify that we are of an upright mind to God, (though we be in
misery,) do sing."

Bonner.--"I will trouble you no further as now. If I can do you
any good, I will be glad to do it for you. God be with you, good
Master Philpot, and give you good night. Have him to the cellar,
and let him drink a cup of wine."

Thus I departed, and by my Lord's registrar I was brought to his
cellar door, where I drank a good cup of wine. And my Lord's
chaplain, Master Cousins, followed me, taking acquaintance,
saying, that I was welcome, and wished that I would not be
singular.

Philpot.--"I am well taught the contrary by Solomon, saying, Woe
be to him that is alone."

After that I was carried to my Lord's coal-house again, where I
with my six fellows do rouse together in straw, as cheerfully (we
thank God) as others do in their beds of down.

Thus for the third fight.

The fourth examination of Master Philpot in the archdeacon's house
of London, the said month of October, before the bishops of
London, Bath, Worcester, and Gloucester.

Bonner.--"Master Philpot, it hath pleased my Lords to take pains
here to-day, to dine with my poor archdeacon; and in the dinner
time it chanced us to have communication of you, and you were
pitied here of many that knew you in the New College in Oxford.
And I also do pity your case, because you seem unto me, by the
talk I had with you the other night, to be learned. And therefore
now I have sent for you to come before them, that it might not be
said hereafter, that I had so many learned bishops at my house,
and yet would not vouchsafe them to talk with you, and at my
request (I thank them) they are content so to do. Now therefore
utter your mind freely, and you shall with all favour be
satisfied. I am sorry to see you lie in so evil a case as you do,
and would fain you should do better, as you may if you list."

Bath.--"My Lords here have not sent for you to fawn upon you, but
for charity's sake to exhort you to come into the right catholic
way of the church."

Worcester.--"Before he beginneth to speak, it is best that he call
to God for grace, and to pray that it might please God to open his
heart, that he may conceive the truth."

With that I fell down upon my knees before them, and made my
prayer on this manner:--

"Almighty God, which art the giver of all wisdom and
understanding, I beseech thee of thine infinite goodness and mercy
in Jesus Christ, to give me (most vile sinner in thy sight!) the
spirit of wisdom to speak and make answer in thy cause, that it
may be to the contentation of the hearers before whom I stand, and
also to my better understanding, if I be deceived in any thing."

Bonner.--"Nay, my Lord of Worcester, you did not well to exhort
him to make any prayer: for this is the thing they have a singular
pride in, that they can often make their vain prayers, in the
which they glory much. For in this point they are much like to
certain arrant heretics, of whom Pliny maketh mention, that did
daily sing Antelucanos Hymnos, 'Praise unto God before dawning of
the day.'"

Philpot.--"My Lord, God make me and all you here present such
heretics as those were that sung those morning hymns: for they
were right Christians, with whom the tyrants of the world were
offended for their well doing."

Bath.--"Proceed to that he hath to say. He hath prayed I cannot
tell for what."

Bonner.--"Say on, Master Philpot, my Lords will gladly hear you."

Philpot.--"I have, my Lords, been this twelvemonth and a half in
prison without any just cause that I know, and my living taken
from me without any lawful order, and now I am brought (contrary
to right) from mine own territory and ordinary, into another man's
jurisdiction, I know not why. Wherefore, if your Lordships can
burden me with any evil done, I stand here before you to purge me
of the same. And if no such thing may be justly laid to my charge,
I desire to be released of this wrongful trouble."

Bonner.--"There is none here goeth about to trouble you, but to do
you good, if we can. For I promise you, ye were sent hither to me
without my knowledge. Therefore speak your conscience without any
fear."

Philpot.--"My Lord, I have learned to answer in matters of
religion, in ecclesia legitime vocatus, in the congregation being
thereto lawfully called: but now I am not lawfully called, neither
is here a just congregation where I ought to answer."

Bonner.--"Indeed this man told me the last time I spake with him,
that he was a lawyer, and would not utter his conscience in
matters of faith, unless it were in the hearing of the people;
where he might speak to vain glory."

Philpot.--"My Lord, I said not I was a lawyer, neither do I
arrogate to myself that name, although I was once a novice in the
same, where I learned something for mine own defence, when I am
called in judgment to answer to any cause, and whereby I have been
taught, not to put myself further in danger than I need; and so
far am I a lawyer, and no further."

Bath.--"If you will not answer to my Lord's request, you seem to
be a wilful man in your opinion."

Philpot.--"My Lord of London is not mine ordinary before whom I am
bound to answer in this behalf, as Master Doctor Cole (which is a
lawyer) can well tell you by the law. And I have not offended my
Lord of London wherefore he should call me."

Bonner.--"Yes, I have to lay to your charge that you have offended
in my diocese, by speaking against the blessed sacrament of the
altar: and therefore I may call you, and proceed against you to
punish you by the law."

Philpot.--"I have not offended in your diocese: for that which I
spake of the sacrament was in Paul's church in the convocation-
house, which (as I understand) is a peculiar jurisdiction
belonging to the dean of St. Paul's, and therefore is counted of
your Lordship's diocese, but not in your diocese."

Bonner.--"Is not Paul's church in my diocese? Well I wot, it
costeth me a good deal of money by the year, the leading thereof."

Philpot.--"That may be, and yet be exempted from your Lordship's
jurisdiction. And albeit I had so offended in your diocese, yet I
ought by the law to be sent to my ordinary, if I require it, and
not to be punished by you that are not mine ordinary. And already
(as I have told you) I have been convented of mine ordinary for
this cause, which you go about to inquire of me."

Bonner.--"How say you, Master Doctor Cole? may not I proceed
against him by the law, for that he hath done in my diocese?"

Cole.--"Methinketh Master Philpot needeth not to stand so much
with your Lordship in that point as he doth, since you seek not to
hinder him, but to further him: therefore I think it best that he
go to the matter that is laid against him of the convocation, and
to make no longer delay."

Philpot.--"I would willingly show my mind of the matter; but I am
sure it will be laid against me to my prejudice when I come to
judgment."

Cole.--"Why then you may speak by protestation."

Philpot.--"But what shall my protestation avail in a cause of
heresy, (as you call it,) if l speak otherwise than you will have
me; since that which I spake in the convocation-house, being a
place privileged, cannot now help me?"

Bonner.--"But Master Doctor Cole, may not I proceed against him
for that offence he hath done in my diocese?"

Cole.--"You may call him before you, my Lord, if he be found in
your diocese."

Philpot.--"But I have by force been brought out of mine own
diocese to my Lord's, and require to be judged of mine own
ordinary: and therefore I know Master Doctor will not say of his
knowledge, that your Lordship ought to proceed against me." And
here Master Doctor would say nothing.

Worcester.--"Do you not think to find before my Lord here as good
equity in your cause, as before your own ordinary?"

Philpot.--"I cannot blame my Lord of London's equity, with whom (I
thank his Lordship) I have found more gentleness since I came,
than of mine own ordinary (I speak it for no flattery) this
twelvemonth and a half before, who never would call me to answer,
as his Lordship hath done now twice. No man is forbid to use his
own right due unto him. But I ought not to be forestalled of my
right; and therefore I challenge the same for divers other
considerations."

Bonner.--"Now you cannot say hereafter but that you have been
gently communed withal of my Lords here, and yet you will be
wilful and obstinate in your error, and in your own opinions, and
will not show any cause why you will not come into the unity of
the church with us."

Philpot.--"My Lords, in that I do not declare my mind according to
your expectation, is (as I have said) because I cannot speak
without present danger of my life. But rather than you should
report me, by this, either obstinate or self-willed without any
just ground, whereupon I stand; I will open unto you somewhat of
my mind, or rather the whole, desiring your Lordships, which seem
to be pillars of the Church of England, to satisfy me in the same:
and I will refer all other causes in the which I dissent from you,
unto one or two articles, or rather to one, which includeth them
both; in the which if I can by the Scriptures be satisfied at your
mouths, I shall as willingly agree to you as any other in all
points."

Bonner.--"These heretics come always with their 'ifs,' as this man
doth now, saying, 'If he can be satisfied by the Scriptures:' so
that he will always have this exception, 'I am not satisfied,'
although the matter be never so plainly proved against him. But
will you promise to be satisfied, if my Lords take some pains
about you?"

Philpot.--"I say, my Lord, I will be satisfied by the Scriptures
in that wherein I stand. And I protest here, before God and his
eternal Son Jesus Christ my Saviour, and the Holy Ghost, and his
angels, and you here present that be judges of that I speak, that
I do not stand in any opinion of wilfulness or singularity, but
only upon my conscience, certainly informed by God's word, from
the which I dare not go for fear of damnation: and this is the
cause of mine earnestness in this behalf."

Bonner.--"I will trouble my Lords no longer, seeing that you will
not declare your mind."

Philpot.--"I am about so to do, if it please your Lordship to hear
me speak."

Bath.--"Give him leave, my Lord, to speak that he hath to say."

Philpot.--"My Lords, it is not unknown to you that the chief cause
why you do count me, and such as I am, for heretics, is because we
be not at unity with your church. You say you are of the true
church; and we say we are of the true church. You say, that
whosoever is out of your church, is damned; and we think verily on
the other side, that if we depart from the true church, whereon we
are grafted in God's word, we should stand in the state of
damnation. Wherefore, if your Lordship can bring any better
authorities for your church than we can do for ours, and prove by
the Scriptures that the Church of Rome now (of the which you are)
is the true catholic church, as in all your sermons, writings, and
arguments you do uphold, and that all Christian persons ought to
be ruled by the same, under pain of damnation, (as you say,) and
that the same church (as you pretend) hath authority to interpret
the Scriptures as it seemeth her good, and that all men are bound
to follow such interpretations only; I shall be as conformable to
the same church as you may desire me, the which otherwise I dare
not: therefore I require you, for God's sake, to satisfy me in
this."

Cole.--"If you stand upon this point only, you may soon be
satisfied if you list."

Philpot.--"It is the thing that I require, and to this, I have
said, I will stand; and refer all other controversies wherein I
stand now against you; and will put my hand thereto, if you
mistrust my word."

Bonner.--"I pray you, Master Philpot, what faith were you of
twenty years ago? This man will have every year a new faith."

Philpot.--"My Lord, to tell you plain, I think I was of no faith:
for I was then a wicked liver, and knew not God then, as I ought
to do; God forgive me."

Bonner.--"No faith! that is not so. I am sure you were of some
faith."

Philpot.--"My Lord, I have declared to you on my conscience what I
then was, and judge of myself. And what is that to the purpose of
the thing I desire to be satisfied of you?"

Bonner.--"Master Doctor Cole, I pray you say your mind to him."

Cole.--"What will you say, if I can prove that it was decreed by a
universal council in Athanasius's time, that all the Christian
church should follow the determination of the Church of Rome? but
I do not now remember where."

Philpot.--"If you, Master Doctor, can show me the same granted to
the see of Rome by the authority of the Scripture, I will gladly
hearken thereto. But I think you be not able to show any such
thing: for Athanasius was president of the Nicene council, and
there was no such thing decreed, I am sure."

Cole.--"Though it were not then, it might be at another time."

Philpot.--"I desire to see the proof thereof." And upon this
Master Harpsfield, chancellor to the bishop of London, brought in
a book of Iren�us, with certain leaves turned in, and laid it
before the bishops to help them in their perplexity, if it might
be: the which after the bishops of Bath and Gloucester had read
together, the bishop of Gloucester gave me the book.

Gloucester.--"Take the book, Master Philpot, and look upon that
place, and there may you see how the Church of Rome is to be
followed of all men."

I took the book, and read the place, the which after I had read, I
said it made nothing against me, but against the Arians and other
heretics, against whom Iren�us wrote, proving that they were not
to be credited, because they did teach and follow after strange
doctrine in Europe; and that the chief church of the same was
founded by Peter and Paul, and had to this time continued by
faithful succession of the faithful bishops in preaching the true
gospel, as they had received of the apostles, and nothing like to
these late-sprung heretics, &c.; whereby he concludeth against
them, that they were not to be heard, neither to be credited. "The
which thing if you, my Lords, be able to prove now of the Church
of Rome, then had you as good authority against me in my cause
now, as Iren�us had against those heretics. But the Church of Rome
hath swerved from the truth and simplicity of the gospel, which it
maintained in Iren�us's time, and was then uncorrupted from that
which it is now; wherefore your Lordships cannot justly apply the
authority of Iren�us to the Church of Rome now, which is so
manifestly corrupted from the primitive church."

Bonner.--"So will you say still, it maketh nothing for the
purpose, whatsoever authority we bring, and will never be
satisfied."

Philpot.--"My Lord, when I do by just reason prove that the
authorities which be brought against me do not make to the
purpose, (as I have already proved,) I trust you will receive mine
answer."

Worcester.--"It is to be proved most manifestly by all ancient
writers, that the see of Rome hath always followed the truth, and
never was deceived, until of late certain heretics had defaced the
same."

Philpot.--"Let that be proved, and I have done."

Worcester.--"Nay, you are of such arrogancy, singularity, and
vain-glory, that you will not see it, be it never so well proved."

Philpot.--"Ha! my Lords, is it now time (think you) for me to
follow singularity or vainglory, since it is now upon danger of my
life and death, not only presently, but also before God to come?
And I know, if I die not in the true faith, I shall die
everlastingly. And again I know, if I do not as you would have me,
you will kill me and many thousands more: yet had I rather perish
at your hands, than to perish eternally. And at this time I have
lost all my commodities of this world, and lie in a coal-house,
where a man would not lay a dog, with the which I am well
contented."

Cole.--"Where are you able to prove that the Church of Rome hath
erred at any time? and by what history? Certain it is by Eusebius,
that the church was established at Rome by Peter and Paul, and
that Peter was bishop twenty-five years at Rome."

Philpot.--"I know well that Eusebius so writeth; but if we compare
that which St. Paul writeth to the Galatians, Gal. i., the
contrary will manifestly appear, that he was not half so long
there. He lived not past thirty-five years after he was called to
be an apostle; and Paul maketh mention of his abiding at Jerusalem
after Christ's death more than thirteen years."

Cole.--"What! did Peter write to the Galatians?"

Philpot.--"No, I say Paul maketh mention of Peter, writing to the
Galatians, and of his abiding at Jerusalem: and further, I am able
to prove, both by Eusebius and other historiographers, that the
Church of Rome hath manifestly erred, and at this present doth
err, because she agreeth not with that which they wrote. The
primitive church did use according to the gospel, and there
needeth none other proof but compare the one with the other."

Bonner.--"I may compare this man to a certain man I read of which
fell into a desperation, and went into a wood to hang himself; and
when he came there, he went viewing of every tree, and could find
none on the which he might vouchsafe to hang himself. But I will
not apply it as I might. I pray you, Master Doctor, go forth with
him."

Cole.--"My Lord, there be on every side on me that be better able
to answer him, and I love not to fall into disputation; for that
now-a-days a man shall but sustain shame and obloquy thereby of
the people. I had rather show my mind in writing."

Philpot.--"And I had rather that you should do so than otherwise,
for then a man may better judge of your words, than by argument,
and I beseech you so to do. But if I were a rich man, I durst
wager a hundred pounds, that you shall not be able to show that
you have said, to be decreed by a general council in Athanasius's
time. For this I am sure of, that it was concluded by a general
council in Africa many years after, that none of Africa (under
pain of excommunication) should appeal to Rome: the which decree I
am sure they would not have made, if by the Scriptures, and by a
universal council, it had been decreed, that all men should abide
and follow the determination of the Church of Rome."

Cole.--"But I can show that they revoked that error again."

Philpot.--"So you say, Master Doctor; but I pray you show me
where. I have hitherto heard nothing of you for my contentation,
but bare words without any authority."'

Bonner.--"What, I pray you, ought we to dispute with you of our
faith? Justinian in the law hath a title, De fide Catholica, to
the contrary."

Philpot.--"I am certain the civil law hath such a constitution:
but our faith must not depend upon the civil law; for, as St.
Ambrose saith, Not the law, but the gospel hath gathered the
church together."

Worcester.--"Master Philpot, you have the spirit of pride
wherewith ye be led, which will not let you to yield to the truth:
leave it for shame."

Philpot.--"Sir, I am sure I have the spirit of faith, by the which
I speak at this present; neither am I ashamed to stand to my
faith."

Gloucester.--"What? do you think yourself better learned than so
many notable learned men as be here?"

Philpot.--"Elias alone had the truth, when there were four hundred
priests against him."

Worcester.--"Oh, you would be counted now for Elias; and yet I
tell thee he was deceived, for he thought there had been none good
but himself, and yet he was deceived, for there were seven
thousand beside him."

Philpot.--"Yea, but he was not deceived in doctrine, as the other
four hundred were."

Worcester.--"By my faith you are greatly to blame, that you cannot
be content to be of the church which ever hath been of that
faithful antiquity."

Philpot.--"My Lord, I know Rome, and have been there, where I saw
your Lordship."

Worcester.--"Indeed, I did fly from hence thither, and I remember
not that I saw you there. But I am sorry that you have been there:
for the wickedness which you have seen there, peradventure causeth
you to do as you do."

Philpot.--"No, my Lord, I do not as I do for that cause: for I am
taught otherwise by the gospel, not altogether to refuse the
minister for his evil living, so that he bring sound doctrine out
of God's book."

Worcester.--"Do you think the universal church may be deceived?"

Philpot.--"St. Paul to the Thessalonians prophesieth that there
should come a universal departing from the faith in the latter
days, before the coming of Christ; saying, Christ shall not come,
till there come a departing first."

Cole.--"Yea, I pray you, how take you the departing there in St.
Paul? It is not meant of faith, but of the departing from the
empire: for it is in Greek, ?????????.[aposostasia]

Philpot.--"Marry indeed you, Master Doctor, put me in good
remembrance of the meaning of St. Paul in that place, for
apostasia is properly a departing from the faith, and thereof
cometh apostata, which properly signifieth one that departeth from
his faith: and St. Paul in the same place after, speaketh of the
decay of the empire."

Cole.--"Apostasia doth not only signify a departing from the
faith, but also from the empire, as I am able to show."

Philpot.--"I never read it so taken; and when you shall be able to
show it (as you say in words) I will believe it, and not before."

Worcester.--"I am sorry that you should be against the Christian
world."

Philpot.--"The world commonly, and such as be called Christians;
for the multitude have hated the truth, and been enemies to the
same."

Gloucester.--"Why, Master Philpot, do you think that the universal
church hath erred, and you only to be in the truth?"

Philpot.--"The church that you are of was never universal; for two
parts of the world, which is Asia and Africa, never consented to
the supremacy of the bishop of Rome, as at this day they do not,
neither do follow his decrees."

Gloucester.--"Yes, in the Florentine council they did agree."

Philpot.--"It was said so by false report, after they of Asia and
Africa were gone home: but it was not so indeed, as the sequel of
them all hitherto doth prove the contrary."

Gloucester.--"I pray you by whom will you be judged in matters of
controversy which happen daily?"

Philpot.--"By the word of God. For Christ saith in St. John, The
word that he spake shall be judge in the latter day."

Gloucester.--"What if you take the word one way, and I another
way; who shall be judge then?"

Philpot.--"The primitive church."

Gloucester.--"I know you mean the doctors that wrote thereof."

Philpot.--"I mean verily so."

Gloucester.--"What if you take the doctors in one sense, and I in
another; who shall be judge then?"

Philpot.--"Then let that be taken which is most agreeable to God's
word."

Cole.--"My Lords, why do you trouble yourselves to answer him in
this matter? It is not the thing which is laid to his charge, but
his error of the sacrament; and he, to shift himself off that,
brought in another matter."

Philpot.--"This is the matter, Master Cole, to the which I have
referred all other questions, and desire to be satisfied."

Worcester.--"It is a wonder to see how he standeth with a few,
against a great multitude."

Philpot.--"We have almost as many as you: for we have Asia,
Africa, Germany, Denmark, and a great part of France, and daily
the number of the gospel doth increase: so that I am credibly
informed, that for this religion in the which I stand, and for the
which I am like to die, a great multitude doth daily come out of
France through persecution, that the cities of Germany be scarce
able to receive them. And therefore your Lordship may be sure, the
word of God will one day take place, do what you can to the
contrary."

Worcester.--"They were well occupied to bring you such news, and
you have been well kept to have such resort unto you. Thou art the
arrogantest fellow, and stoutest fond fellow that ever I knew."

Philpot.--"I pray your Lordship to bear with my hasty speech; for
it is part of my corrupt nature to speak somewhat hastily: but for
all that, I mean with humility to do my duty to your Lordship."

Bonner.--"Master Philpot, my Lords will trouble you no further at
this time, but you shall go from whence you came, and have such
favour as in the mean while I can show you: and upon Wednesday
next you shall be called again to be heard what you can say for
maintenance of your error."

Philpot.--"My Lord, my desire is to be satisfied of you in that I
have required; and your Lordship shall find me, as I have said."

Worcester.--"We wish you as well as ourselves."

Philpot.--"I think the same, my Lords; but I fear you are
deceived, and have a zeal of yourselves, not according to
knowledge."

Worcester.--"God send you more grace."

Philpot.--"And also God increase the same in you, and open your
eyes that you may see to maintain his truth, and his true church."

Then the bishops rose up and consulted together, and caused a
writing to be made, in the which I think my blood by them was
bought and sold; and thereto they put their hands. And after this
I was carried to my coal-house again.

Thus endeth the fourth part of this tragedy. God hasten the end
thereof to his glory, Amen.

John Philpot to certain that required him to write his
examinations.

"Because I have begun to write unto you of mine examinations
before the bishop and others, more to satisfy your desire than
that it is any thing worthy to be written; I have thought it good
to write unto you also that which had been done of late, that the
same might come to light which they do in darkness and in privy
corners, and that the world now and the posterity hereafter might
know how unorderly, unjustly, and unlearnedly these ravening
wolves do proceed against the silly and faithful flock of Christ,
and condemn and persecute the sincere doctrine of Christ in us,
which they are not able by honest means to resist, but only by
tyranny and violence."

The fifth examination of John Philpot, had before the bishops of
London, Rochester, Coventry, St. Asaph, (I trow,) and one other,
whose see I know not, Dr. Story, Dr. Saverson, Dr. Pendleton, with
divers other chaplains and gentlemen of the queen's chamber, and
divers other gentlemen, in the gallery of my Lord of London's
palace.

Bonner.--"Master Philpot, come you hither. I have desired my Lords
here, and other learned men, to take some pains once again, and to
do you good. And because I do mind to sit in judgment on you to-
morrow, (as I am commanded,) yet I would you should have as much
favour as I can show you, if you will be any thing conformable.
Therefore play the wise man, and be not singular in your own
opinion, but be ruled by these learned men."

Philpot.--"My Lord, in that you say you will sit on me in judgment
to-morrow, I am glad thereof; for I was promised by them which
sent me unto you, that I should have been judged the next day
after: but promise hath not been kept with me, to my further
grief. I look for none other but death at your hands, and I am as
ready to yield my life in Christ's cause, as you be to require
it."

Bonner.--"Lo what a wilful man is this! By my faith it is but
folly to reason with him, neither with any of these heretics. I am
sorry that you will be no more tractable, and that I am compelled
to show extremity against you."

Philpot.--"My Lord, you need not to show extremity against me,
unless you list: neither by the law (as I have said) have you any
thing to do with me, for that you are not mine ordinary, albeit I
am (contrary to all right) in your prison."

Bonner.--"Why, the queen's commissioners sent you hither unto me
upon your examination had before them. I know not well the cause;
but I am sure they would not have sent you hither to me, unless
you bad made some talk to them, otherwise than it becometh a
Christian man."

Philpot.--"My Lord, indeed they sent me hither without any
occasion then ministered by me. Only they laid unto me the
disputation I made in the convocation-house, requiring me to
answer the same, and to recant it. The which because I would not
do, they sent me hither to your Lordship."

Bonner.--"Why did you not answer them thereto?"

Philpot.--"For that they were temporal men, and ought not to be
judges in spiritual causes whereof they demanded me, without
showing any authority whereby I was bound to answer them; and
hereupon they committed me to your prison."

Bonner.--"Indeed I remember now, you maintained open heresy in my
diocese: wherefore the commissioners sent you unto me, that I
should proceed against you, for that you have spoken in my
diocese."

Philpot.--"My Lord, I stand still upon my lawful plea in this
behalf; that though it were as great a heresy as you suppose it,
yet I ought not to be troubled therefore, in respect of the
privilege of the parliament-house, whereof the convocation-house
is a member, where all men in matters propounded may frankly speak
their minds. And here is present a gentlemen of the queen's
Majesty's that was present at the disputation, and can testify
that the questions which were then in controversy were not set
forth by me, but by the prolocutor, who required, in the queen's
Majesty's name, all men to dispute their minds freely in the same, 
that were of the house."

The queen's gentleman.--"Though the parliament-house be a place of
privilege for men of the house to speak, yet may none speak any
treason against the queen, or maintain treason against the crown."

Philpot.--"But if there be any matter which otherwise it were
treason to speak of, were it treason for any person to speak
therein, specially the thing being proposed by the speaker? I
think not."

The queen's gentleman.--"You may make the matter easy enough to
you yet, as I perceive, if you will revoke the same which you did
there so stubbornly maintain."

St. Asaph.--"This man did not speak under reformation, as many
there did, but ??????????? [Greek: agonistikos] and ???????????
[Greek: kategorikos], which is, earnestly and persuasibly, as ever
I heard any."

Philpot.--"My Lords, since you will not cease to trouble me for
that I have lawfully done, neither will admit my just defence for
that was spoken in the convocation-house by me, contrary to the 
laws and custom of the realm; I appeal to the whole parliament-
house, to be judged by the same, whether I ought thus to be
molested for that I have there spoken."

Rochester.--"But have you spoken and maintained the same since
that time, or no?"

Philpot.�"If any man can charge me justly therewith, here I stand
to make answer."

Rochester.--"How say you to it now? will you stand to that you
have spoken in the convocation-house, and do you think you said
then well, or no?"

Philpot.--"My Lord, you are not mine ordinary to proceed ex
officio against me, and therefore I am not bound to tell you my
conscience of your demands."

St. Asaph.--"What say you now? Is there not in the blessed
sacrament of the altar [and with that they put off all their caps
for reverence of that idol] the presence of our Saviour Christ,
really and substantially, after the words of consecration?"

Philpot.--"I do believe in the sacrament of Christ's body, duly
ministered, to be such manner of presence, as the word teacheth me
to believe."

St. Asaph.--"I pray you how is that?"

Philpot.--"As for that I will declare another time, when I shall
be lawfully called to dispute my mind of this matter, but I am not
yet driven to that point. And the Scripture saith, All things
ought to be done after an order."

Another bishop.--"This is a froward and vainglorious man."

Bonner.--"It is not lawful for a man by the civil laws to dispute
of his faith openly, as it appeareth in the title De Summa 
Trinitate et fide Catholica."

Philpot.--"My Lord, I have answered you to this question before."

Bonner.--"Why, I never asked thee of this before now."

Philpot.--"Yes, that you did at my last examination, by that token
I answered your Lordship by St. Ambrose, that the church is
congregated by the word, and not by man's law. Wherefore I add now
further of this saying, 'That he which refuseth the word, and
objecteth the law, is an unjust man, because the just shall live
by faith.' And moreover, my Lord, the title which your Lordship
allegeth out of the law, maketh it not unlawful to dispute of all
the articles of the faith, but of the Trinity."

Bonner.--"Thou liest, it is not so: and I will show you by the
book how ignorant he is." And with that he went with all haste to
his study, and fetched his book and openly read the text, and the
title of the law; and charged me with such words as seemed to make
for his purpose, saying, "How sayest thou to this?"

Philpot.--"My Lord, I say as I said before, that the law meaneth
of the catholic faith, determined in the council of Chalcedon,
where the articles of the Creed were only concluded upon."

Bonner.--"Thou art the veriest beast that ever I heard; I must
needs speak it; thou compellest me thereunto."

Philpot.--"Your Lordship may speak your pleasure of me: but what
is this to the purpose, which your Lordship is so earnest in? You
know that our faith is not grounded upon the civil law: therefore
it is not material to me whatsoever the law saith."

Bonner.--"By what law wilt thou be judged? Wilt thou be judged by
the common law?"

Philpot.--"No, my Lord, our faith dependeth not upon the laws of
man."

St. Asaph.--"He will be judged by no law, but as he listeth
himself."

Worcester.--"The common laws are but abstracts of the Scriptures
and doctors."

Philpot.--"Whatsoever you do make them, they are no ground of my
faith, by the which I ought to be judged."

Bonner.--"I must proceed against thee to-morrow."

Philpot.--"If your Lordship so do, I will have exceptionem Joni;
for you are not my competent judge."

Bonner.--"By what law dost thou refuse me to be thy judge?"

Philpot.--"By the civil law, De competente judice."

Bonner.--"There is no such title in the law. In what book is it,
as cunning a lawyer as you be?"

Philpot.--"My Lord, I take upon me no great cunning in the law;
but you drive me to my shifts for my defence. And I am sure, if I
had the books of the law, I were able to show what I say."

Bonner.--"What? De competente judice? I will go etch thee my
books. There is a title indeed, De officiis judieis Ordinarii.

Philpot.--"Verily that is the same De competente judice, which I
have alleged." With that he ran to his study, and brought the
whole course of the law between his hands, which (as it might
appear) he had well occupied, by the dust they were imbrued
withal.

Bonner.--"There be the books: find it now, (if thou canst,) and I
will promise to release thee out of prison."

Philpot.--"My Lord, I stand not here to reason matters of the
civil law, although I am not altogether ignorant of the same; for
that I have been a student in the law six or seven years: but to
answer to the articles of faith, with the which you may lawfully
burden me. And whereas you go about unlawfully to proceed, I
challenge, according to my knowledge, the benefit of the law in my
defence."

Bonner.--"Why, thou wilt answer directly to nothing thou art
charged withal therefore say not hereafter but you might have been
satisfied here by learned men, if you would have declared your
mind."

Philpot.--"My Lord, I have declared my mind unto you and to other
of the bishops at my last being before you, desiring you to be
satisfied but of one thing, whereunto I have referred all other
controversies: the which if your Lordships now, or other learned
men, can simply resolve me of, I am as contented to be reformable
in all things, as you shall require; the which is to prove that
the Church of Rome (whereof you are) is the catholic church."

Coventry.--"Why, do you not believe your creed, Credo ecclesiam
catholicam?"

Philpot.--"Yes, that I do: but I cannot understand Rome
(wherewithal you burden us) to be the same, neither like to it."

St. Asaph.--"It is most evident that St. Peter did build the
catholic church at Rome. And Christ said, Tu est Petrus, et super
hanc petram �dificabo ecelesiam meam. Moreover, the succession of
bishops in the see of Rome can be proved from time to time, as it
can be of none other place sthell, which is a manifest probation
of ithe cathoPhilpotch, as divers doctors do write."

Philpot.--"That you would have to be undoubted, is most uncertain,
and that by the authority which you allege of Christ, saying unto
Peter, Thou art Peter, and upon this rock I will build my church,
unless you can prove the rock to signify Rome, as you would make
me falsely believe. And although you can prove the succession of
bishops from Peter, yet this is not sufficient to prove Rome the
catholic church, unless you can prove the profession of Peter's
faith, whereupon the catholic church is builded, to have continued
in his successors at Rome, and at this present to remain."

Bonner.--"Is there any more churches than one catholic church? And
I pray you tell me into what faith were you baptized?"

Philpot.--"I acknowledge one holy catholic and apostolic church,
whereof I am a member, (I praise God,) and am of that catholic
church of Christ whereinto I was baptized."

Coventry.--"I pray you, can you tell what this word catholic doth
signify? show, if you can."

Philpot.--"Yes that I can, I thank God. The catholic faith, or the
catholic church, is not as now-a-days the people be taught, to be
that which is most universal, or of most part of men received,
whereby you do infer our faith to hang upon the multitude, which
is not so: but I esteem the catholic church to be as St. Augustine
defineth the same: 'We judge,' saith he, 'the catholic faith, of
that which hath been, is, and shall be.' So that if you can be
able to prove that your faith and church hath been from the
beginning taught, and is, and shall be, then may you count
yourselves catholic: otherwise not. And catholic is a Greek word,
compounded of ???? [Greek: kata], which signifieth after or
according, and ???? [Greek: olon], a sum, or principal, or whole.
So that catholic church, or catholic faith, is as much to say, as
the first, sound, whole, or chiefest faith."

Bonner.--"Doth St. Augustine say so as he allegeth it? or doth he
mean as he taketh the same? how say you, Master Curtop?"

Curtop.--"Indeed, my Lord, St. Augustine hath such a saying,
speaking against the Donatists, that the catholic faith ought to
be esteemed of 'things in time past, and as they are practised
according to the same, and ought to be through all ages; and not
after a new manner, as the Donatists began to profess."

Philpot.--"You have said well, Master Curtop, and after the
meaning of St. Augustine, and to confirm that which I have said
for the signification of catholic."

Coventry.--"Let the book be seen, my Lord."

Bonner.--"I pray you, my Lord, be content, or in good faith I will
break even off and let all alone. Do you think the catholic church
(until it was within these few years, in the which a few upon
singularity have swerved from the same) have erred?"

Philpot.--"I do not think that the catholic church can err in
doctrine; but I require you to prove this Church of Rome to be the
catholic church."

Curtop.--"I can prove that Iren�us (which was within a hundred
years after Christ) came to Victor, then bishop of Rome, to ask
his advice about the excommunication of certain heretics, the
which he would not have done (by all likelihood) if he had not
taken him to be supreme head."

Coventry.--"Mark well this argument. How are you able to answer
the same? Answer, if you can."

Philpot.--"It is soon answered, my Lord, for that it is of no
force; neither this fact of Iren�us maketh no more for the
supremacy of the bishop of Rome than mine hath done, which have
been at Rome as well as he, and might have spoken with the pope,
if I had list: and yet I would none in England did favour his
supremacy more than I."

St. Asaph.--"You are the more to blame, (by the faith of my body,)
for that you favour the same no better, since all the catholic
church (until these few years) have taken him to be the supreme
head of the church, besides this good man Iren�us."

Philpot.--"That is not likely, that Iren�us so took him, or the
primitive church: for I am able to show seven general councils
after Iren�us's time, wherein he was never so taken; which may be
a sufficient proof that the catholic primitive church never took
him for supreme head."

The other bishop.--"This man will never be satisfied, say what we
can. It is but folly to reason any more with him."

Philpot.--"O my Lords, would you have me satisfied with nothing?
Judge, I pray you, who of us hath better authority, he which
bringeth the example of one man going to Rome, or I that by these
many general councils am able to prove, that he was never so taken
in many hundred years after Christ, as by the Nicene, the first
and second Ephesine, the Chalcedonian, the Constantinopolitan, the
Carthaginian, and that at Aquileia."

Coventry.--"Why will you not admit the Church of Rome to be the
catholic church?"

Philpot.--"Because it followeth not the primitive catholic church,
neither agreeth with the same, no more than an apple is like a
nut."

Coventry.--"Wherein doth it dissent?

Philpot.--"It were too long to recite all, but two things I will
name, the supremacy and transubstantiation."

Curtop.--"As for transubstantiation, albeit it was set forth and
decreed for an article of faith not much above three hundred
years, yet it was always believed in the church."

Bonner.--"Yea, that was very well said of you, Master Curtop."

Philpot.--"Ye have said right, that transubstantiation is but a
late plantation of the bishop of Rome, and you are not able to
show any ancient writer, that the primitive church did believe any
such thing" and with this Curtop shrank away. And immediately
after the ambassador of Spain came in, to whom my Lord of London
went, leaving the other with me. To whom I said, "My Lords, if you
can show me that this Church of Rome (whereof you are members) is
the true catholic church, I shall be content to be one thereof,
and as conformable to the same as you can require me in all
things; for I know there is no salvation but within the church."

Coventry.--"Can you disprove that the Church of Rome is not the
catholic church?"

Philpot.--"Yea, that I am able, but I desire rather to hear of you
for the proof thereof. And seeing I cannot have my request at your
hands, neither be satisfied with any probable authority, I will
show you good proof why it is not. For if the primitive church
were catholic, as it was indeed, and ought to be, the form and
school-mistress of the church to the world's end; then is not the
Church of Rome now the catholic church, which dissenteth so far
from the same both in doctrine and use of the sacraments."

Coventry.--"How prove you that the Church of Rome now dissenteth
in doctrine and use of the sacraments from the primitive church?"

Philpot.--"Compare the one with the other, and it shall soon
appear; as you may see both in Eusebius and other ecclesiastical
and ancient writers."

Coventry.--"What have you to say more, why it is not the catholic
church?"

Philpot.--"Because it is not (by your interpretation of catholic)
universal, neither ever was, albeit you falsely persuade the
people that it is so. For the world, being divided into three
pasts, Asia, Africa, and Europe, two parts thereof, Asia and
Africa, professing Christ as well as we, did never consent to the
Church of Rome, which is of Europe; which is a sufficient
testimony that your faith was never universal."

Coventry.--"How prove you that?"

Philpot.--"All the historiographers, which write of the
proceedings of the church, do testify the same. Besides that, this
present time doth declare that to be true, which I say: for at
this present the Church of Asia and Africa do not consent to the
Church of Rome. Yea, and besides all this, most part of Europe
doth not agree, neither allow the Church of Rome; as Germany, the
kingdom of Denmark, the kingdom of Poland, a great part of France,
England, and Zealand, which is a manifest probation that your
church is not universal."

And after this, the bishop of London called away the other
bishops, and left with me divers gentlemen, with certain of his
chaplains, as Dr. Saverson, an Englishman, who had proceeded
doctor at Bologna, who after began with me in this matter.

Dr. Saverson.--"Master Philpot, I remember you beyond sea since
the time you reasoned with a friar, (a notable learned man,) 
coming from Venice to Padua in a barge."

Philpot.--"I cannot forget that; for the friar threatened me to
accuse me of heresy as soon as he came to Padua, for that I talked
with him so boldly of the truth. He was no such learned man as you
name him to be, but only in his school points a good purgatory
friar."

Dr. Saverson.--"Well, he was a learned man for all that. And I am
sorry to hear that you this day, having communed with so many
notable learned men, are no more conformable to them than you be."

Philpot.--"I will be conformable to all them that be conformable
to Christ in his word. And I pray you, good Master Doctor, be not
so conformable to please men more than God, contrary to your
learning, for worldly estimation's sake."

Dr. Saverson.--"No, that I am not. Upon what occasion should you
think thus of me?"

Philpot.--"Upon no evil that I do know of you, Master Doctor; but
I speak as one wishing that you should not be led away from the
truth for promotion's sake, as many doctors be now-a-days."

Dr. Saverson.--"I have heard your arguments hitherto, and
methinketh that a great many of the old ancient writers be against
you in that you do not allow the Church of Rome, neither the
supremacy; for St. Cyprian (who is an old ancient writer) doth
allow the bishop of Rome to be supreme head of the church."

Philpot.--"That I am sure of he doth not: for he, writing unto
Cornelius, then bishop of Rome, calleth him but his companion and
fellow bishop, neither attributed to him the name either of pope,
or else of any other usurped terms which now be ascribed to the
bishop of Rome, to the setting forth of his dignity."

Dr. Saverson.--"You cannot be able to show that St. Cyprian
calleth Cornelius his fellow bishop."

Philpot.--"I will wager with you what I am able to make, that I
can show it you in Cyprian, as I have said."

Dr. Saverson.--"I will lay none other wager with you, but book for
book, that it is not so."

Philpot.--"I agree thereto, and I pray you one of my Lord's
chaplains to fetch us Cyprian hither for the trial hereof." And
with that one of them went to my Lord's study and brought forth
Cyprian, and by and by he turned to the first book of his
epistles, the third epistle; and there would have seemed to have
gathered a strong argument for the supremacy of the bishop of
Rome, because he saith, "it goeth not well with the church when
the high priest is not obeyed, which supplieth the stead of
Christ, after God's word, and the consent of his fellow bishops
and the agreement of the people."

Dr. Saverson.--"How can you avoid this place, which maketh so
plainly for the bishop of Rome's supremacy?"

Philpot.--"It maketh not so plain, Master Doctor, on your side, as
you gather; as by and by I will give you to understand. But first
I challenge the wager which we made, that your book is mine: for
here you may see that he calleth Cornelius his fellow bishop, as
he doth also in other places. And now, for the understanding of
that place, you do misconstrue it, to take the high priest only
for the bishop of Rome, and otherwise than it was in his time. For
there were by the Nicene council four patriarchs appointed, the
patriarch of Jerusalem, the patriarch of Constantinople, the
patriarch of Alexandria, and the patriarch of Rome; of which four,
the patriarch of Rome was placed lowest in the council, and so
continued many years, for the time of seven or eight general
councils, as I am able to show. Therefore St. Cyprian, writing to
Cornelius, patriarch of Rome, (whom he calleth his fellow bishop,)
findeth himself offended, that certain heretics, being justly
excommunicated by him, (as the Novatians were,) did flee from his
diocese, who was their chief bishop, (refusing to be obedient to
him, and to be reformed,) to the bishop of Rome, and to the
patriarch of Constantinople, and there were received in communion
of the congregation; in derogation of good order and discipline in
the church, and to the maintaining of heresies and schisms. And
that heresies did spring up and schisms daily arise hereof, that
obedience was not given to the priest of God, nor that they
considered him to be in the church, for the time, the priest, and,
for the time, the judge in Christ's stead, (as in the decree of
the Nicene council was appointed,) not meaning the bishop of Rome
only, but every patriarch in his precinct; who had every one of
them a college or cathedral church of learned priests, in hearing
of whom by a convocation of all his fellow bishops, with the
consent of the people, all heresies were determined by the word of
God: and this is the meaning of St. Cyprian."

Dr. Saverson.--"You take it so, but it seemeth to me otherwise."

Philpot.--"Upon what ground it should seem otherwise unto you I
know not, but this meaning which I have declared, the general
councils, seven or eight one after another, confirmed it so to be,
which did not allow one supreme head only."

Pendleton.--"There were not so many general councils, but four
only allowed."

Philpot.--"That is not so, Master Pendleton, although there be
four specially allowed for the confirmation of the Trinity; but
besides these four there were many other general councils, as you
may learn by many writers."

A chaplain.--"Did not Christ build his church upon Peter? St.
Cyprian saith so."

Philpot.--"St. Cyprian, De simplicitate pr�latorum, declareth in
what respect he so said: 'God gave, in the person of one man, the
keys to all, that he might signify the unity of all men.' And also
St. Augustine saith in the tenth treatise of St. John, 'If in
Peter had not been the mystery of the church, the Lord had not
said unto him, I will give unto thee the keys. For if that were
said to Peter, the church hath them not; if the church have them
when Peter received them, he signified the whole church.' And also
St. Jerome, a priest of Rome, writing to Nepotian, saith, 'That
all churches do lean to their own pastors,' where he speaketh of
the ecclesiastical hierarchy or regiment, where he maketh no
mention of the bishop of Rome. And writing Ad Evagium, he saith,
that wheresoever a bishop be, whether it be at Rome, or at
Evagium, or at Rhegium, he is of one power and of one
jurisdiction.'"

Dr. Saverson.--"St. Jerome, De c�lesti Hier archia? It was St.
Dionysius you mean."

Philpot.--"I say not that Jerome wrote any book so intituled; but
I say, that in the epistle by me alleged, he maketh mention of the
ecclesiastical regiment."

Dr. Saverson.--"I wonder you will stand so stedfast in your error
to your own destruction."

Philpot.--"I am sure we are in no error, by the promise of Christ
made to the faithful once, which is, that he will give to his true
church such a spirit of wisdom, that the adversaries thereof
should never be able to resist. And by this I know we are of the
truth, for that neither by reasoning, neither by writing, your
synagogue at Rome is able to answer. Where is there one of you all
that ever hath been able to answer any of the godly learned
ministers of Germany, who have disclosed your counterfeit
religion? Which of you all, at this day, is able to answer
Calvin's Institutions, who is minister of Geneva?"

Dr. Saverson.--"A godly minister, indeed, of receipt of cutpurses,
and runagate traitors. And of late, I can tell you, there is such
contention fallen between him and his own sects, that he was fain
to flee the town, about predestination. I tell you truth, for I
came by Geneva hither."

Philpot.--"I am sure you blaspheme that godly man, and that godly
church where he is minister; as it is your church's condition,
when you cannot answer men by learning, to oppress them with
blasphemies and false reports. For in the matter of predestination
he is in none other opinion than all the doctors of the church be,
agreeing to the Scriptures."

Dr. Saverson.--"Men be able to answer him if they list. And I pray
you which of you have answered Bishop Fisher's book?"

Philpot.--"Yes, Master Doctor, that book is answered and answered
again, if you list to seek what hath been written against him."

And after this, Dr. Story came in. To whom I said, "Master Doctor,
you have done me great injury, and without law have straitly
imprisoned me, more like a dog than a man. And, besides this, you
have not kept promise with me, for you promised that I should be
judged the next day after."

Story.--"I am come now to keep promise with thee. Was there ever
such a fantastical man as this is? Nay, he is no man, he is a
beast, yea, these heretics be worse than brute beasts; for they
will, upon a vain singularity, take upon them to be wiser than all
men, being indeed very fools and ass-heads, not able to maintain
that, which of an arrogant obstinacy they do stand in."

Philpot.--"Master Doctor, I am content to abide your railing
judgment of me now. Say what you will, I am content, for I am
under your feet to be trodden on as you list. God forgive it you;
yet am I no heretic. Neither you nor any other shall be able to
prove that I hold any jot against the word of God otherwise than a
Christian man ought."

Story.--"The word of God! Forsooth, the word of God! It is but a
folly to reason with these heretics, for they are incurable and
desperate. But as I may reason with thee, (not that I have any
hope to win thee,) whom wilt thou appoint to judge of the word
whereto thou standest?"

Philpot.--"Verily the word itself."

Story.--"Do you not see the ignorance of this beastly heretic? He
willeth the word to be judged of the word. Can the word speak?"

Philpot.--"If I cannot prove that which I have said by good
authority, I will be content to be counted a heretic, and an 
ignorant person; and further, what you please."

Story.--"Let us hear what wise authority thou canst bring in."

Philpot.--"It is the saying of Christ in St. John, (chap. xii.,)
The word which I have spoken, saith Christ, shall judge in the
last day. If the word shall judge in the last day, much more it
ought to judge our doings now: and I am sure I have my Judge on my
side, who shall absolve and justify me in another world. Howsoever
now it shall please you by authority unrighteously to judge of me
and others, sure I am in another world to judge you."

Story.--"What! you purpose to be a stinking martyr, and to sit in
judgment with Christ at the last day, to judge the twelve tribes
of Israel?"

Philpot.--"Yea, sir, I doubt not thereof, having the promise of
Christ, if I die for righteousness' sake, which you have begun to
persecute in me."

Story.--"I told you it was but vain to argue with this heretic; he
is drowned in his heresies, without all learning."

Philpot.--"Sir, I have brought you, for that I have said, good
authority out of God's book, to the which you answer nothing, but
go about still to give railing judgment against me, without any
cause."

Story.--"I will come to you by and by. When the judge at
Westminster Hall giveth sentence, doth the word give sentence, or
the judge? tell me."

Philpot.--"Civil matters be subject to civil men; and they have
authority by the word, to be judges of them. But the word of God
is not subject to man's judgment, but ought to judge all the
wisdom, thoughts, and doings of men; and therefore your comparison
disproveth nothing that I have said, neither answereth any whit
thereto."

Story.--"Wilt thou not allow the interpretation of the church upon
the Scriptures?"

Philpot.--"Yes, if it be according to the word of the true church:
and this I say to you, as I have said heretofore, that if ye can
prove the Church of Rome (whereof ye are) to be the true catholic
church which I ought to follow, I will be as ready to yield
thereto (as long as it can be so proved) as you may desire me."

Story.--"What a fellow is this! he will believe nothing but what
he listeth himself. Are we not in possession of the church? have
not our forefathers these many hundred years taken this church for
the catholic church whereof we are now? and if we had none other
proof but this, it were sufficient; for the prescription of time
maketh a good title in the law."

Philpot.--"You do well, Master Doctor, to allege prescription of
many years, for it is all that you have to show for yourselves.
But you must understand, that prescription hath no place in
matters belonging unto God, as I am able to show by the testimony
of many doctors."

Story.--"Well sir, you are like to go after your fathers, Latimer
the sophister, and Ridley, who had nothing to allege for himself,
but that he had learned his heresy of Cranmer. When I came to him
with a poor bachelor of arts, he trembled as though he had had the
palsy, as these heretics have always some token of fear whereby a
man may know them, as you may see this man's eyes do tremble in
his head. But I despatched them; and I tell thee that there hath
been yet never any one burnt, but I have spoken with him, and have
been a cause of his despatch."

Philpot.--"You have the more to answer for, Master Doctor, as you
shall feel in another world, how much soever you do now triumph of
your proceedings."

Story.--"I tell thee, I will never be confessed thereof. And
because I cannot now tarry to speak with my Lord, I pray one of
you tell my Lord, that my coming was to signify to his Lordship,
that he must out of hand rid this heretic out of the way." And,
going away, he said to me, "I certify thee, that thou mayest thank
none other man but me."

Philpot.--"I thank you therefore with all mine heart, and God
forgive it you."

Story.--"What! dost thou thank me? If I had thee in my study half
an hour, I think I should make you sing another song."

Philpot.--"No, Master Doctor, I stand upon too sure a ground to be
overthrown by you now." And thus they departed all away from me
one after another, until I was left all alone. And afterwards,
with my keeper going to my coal-house, as I went, I met with my
Lord of London, who spake unto me gently, as he hath hitherto in
words, saying.

London.--"Philpot, if there be any pleasure I may show you in my
house, I pray you require it, and you shall have it."

Philpot.--"My Lord, the pleasure that I will require of your
Lordship is to hasten my judgment which is committed unto you, and
so to despatch me forth of this miserable world, unto my eternal
rest."

And for all his fair speech I cannot attain hitherto, this
fortnight's space, neither fire nor candle, neither yet good
lodging. But it is good for a man to be brought low in this world,
and to be counted amongst the vilest, that he may in time of
reward receive exaltation and glory. Therefore, praised be God
that hath humbled me and given me grace with gladness to be
content therewithal. Let all that love the truth say Amen.

Thus endeth the fifth tragedy.

The sixth examination of John Philpot, had before the right
honourable lords, the lord chamberlain to the queen's Majesty, the
Viscount Hereford, commonly called Lord Ferrers, the Lord Riche,
the Lord St. John, the Lord Windsor, the Lord Chandos, Sir John
Bridges, lieutenant of the Tower, and two other more, whose names
I know not, with the bishop of London and Dr. Chedsey, the sixth
day of November, Anno 1555.

Before that I [Philpot] was called afore the Lords, and whiles
they were in sitting down, the bishop of London came aside to me
and whispered in mine ear, willing me to use myself before the
lords of the queen's Majesty's council prudently, and to take heed
what I said: and thus he pretended to give me counsel, because he
wished me to do well; as I might now do, if I list. And after the
lords and other worshipful gentlemen of the queen's Majesty's
servants were set, my Lord of London placed himself at the end of
the table, and called me to him, and by the Lords I was placed at
the upper end against him; where I kneeling down, the Lords
commanded me to stand up, and after in this manner the bishop
began to speak.

London.--"Master Philpot, I have heretofore, both privately
myself, and openly before the lords of the clergy, more times than
once, caused you to be talked withal to reform you of your errors,
but I have not found you yet so tractable as I would wish:
wherefore now I have desired these honourable lords of the
temporalty and of the queen's Majesty's council, who have taken
pains with me this day, (I thank them there-for,) to hear you what
you can say, that they may be judges whether I have sought all
means to do you good or no: and I dare be bold to say, in their
behalf, that if you show yourself conformable to the queen's
Majesty's proceedings, you shall find as much favour for your
deliverance, as you can wish. I speak not this to fawn upon you,
but to bring you home into the church. Now let them hear what you
can say."

Philpot.--"My Lord, I thank God of this day, that I have such an
honourable audience to declare my mind before. And I cannot but
commend your Lordship's equity in this behalf, which agreeth with
the order of the primitive church, which was, if anybody had been
suspected of heresy, as I am now, he should be called first before
the archbishop or bishop of the diocese, where he was suspected;
secondly, in the presence of others his fellow bishops and learned
elders; and thirdly, in hearing of the laity; where, after the
judgment of God's word declared, and with the assent of other
bishops and consent of the people, he was condemned to exile for a
heretic, or absolved. And the second point of that good order I
have found at your Lordship's hands already, in being called
before you and your fellow bishops, and now have the third sort of
men, at whose hands I trust to find more righteousness with my
cause than I have found with my Lords of the clergy. God grant I
may have, at last, the judgment of God's word concerning the
same."

London.--"Master Philpot, I pray you ere you go any further, tell
my Lords here plainly whether you were by me, or by my
procurement, committed to prison or not, and whether I have showed
you any cruelty since ye have been committed to my prison."

Philpot.--"If it shall please your Lordship to give me leave to
declare forth my matter, I will touch that afterward."

Riche.--"Answer first of all to my Lord's two questions, and then
proceed forth to the matter. How say you? were you imprisoned by
my Lord or no? can you find any fault since, with his cruel using
of you?"

Philpot.--"I cannot lay to my Lord's charge the cause of my
imprisonment, neither may I say that he hath used me cruelly; but
rather, for my part, I may say that I have found more gentleness
at his Lordship's hands, than I did at mine own ordinary's, for
the time I have been within his prison, for that he hath called me
three or four times to mine answer, to the which I was not called
in a twelvemonth and a half before."

Riche.--"Well, now go forth to your matter."

Philpot.--"The matter is, that I am imprisoned for the
disputations had by me in the convocation-house against the
sacrament of the altar, which matter was not moved principally by
me, but by the prolocutor, with the consent of the queen's Majesty
and of the whole house; and that house, being a member of the
parliament-house, ought to be a place of free speech for all men
of the house, by the ancient and laudable custom of this realm.
Wherefore I think myself to have sustained hitherto great injury
for speaking my conscience freely in such a place as I might
lawfully do it: and I desire your honourable Lordships' judgment,
which be of the parliament-house, whether of right I ought to be
impeached there-for, and sustain the loss of my living, (as I have
done,) and moreover of my life, as it is sought."

Riche.--"You are deceived herein; for the convocation-house is no
part of the parliament-house."

Philpot.--"My Lord, I have always understood the contrary, by such
as are more expert men in things of this realm than I: and again,
the title of every act leadeth me to think otherwise, which
allegeth the agreement of the spiritualty and temporalty assembled
together."

Riche.--"Yea, that is meant of the spiritual lords of the upper
house."

Windsor.--"Indeed the convocation-house is called together by one
writ of the summons of the parliament, of an old custom;
notwithstanding that house is no part of the parliament-house."

Philpot.--"My Lords, I must be contented to abide your judgments
in this behalf."

Riche.--"We have told you the truth. Marry, yet we would not that
you should be troubled for any thing that there was spoken, so
that you, having spoken amiss, do declare now that you are sorry
there-for."

London.--"My Lords, he hath spoken there manifest heresy; yea, and
there stoutly maintained the same against the blessed sacrament of
the altar, [and with that he put off his cap, that all the Lords
might reverence and veil their bonnets at that idol as he did,]
and would not allow the real presence of the body and blood of
Christ in the same. Yet, my Lords, God forbid that I should go
about to show him extremity for so doing, in case he will repent
and revoke his wicked sayings; and if in faith he will so do, with
your Lordships' consent he shall be released by-and-by. If he will
not, he shall have the extremity of the law, and that shortly."

Chamberlain.--"My Lord of London speaketh reasonably unto you.
Take it whiles it is offered you."

Riche.--"How say you? Will you acknowledge the real presence of
the body and blood of Christ, as all the learned men of this realm
do, in the mass, and as I do, and will believe as long as I live,
I do protest it?"

Philpot.--"My Lord, I do acknowledge in the sacrament of the body
and blood of Christ such a presence, as the word of God doth allow
and teach me."

Riche.--"That shall be no otherwise than you list."

London.--"A sacrament is the sign of a holy thing; so that there
is both the sign, which is the accident, as the whiteness,
roundness, and shape of bread, and there is also the thing itself,
as very Christ, both God and man. But these heretics will have the
sacraments to be but bare signs. How say you? declare unto my
Lords here whether you do allow the thing itself in the sacrament
or no."

Philpot.--"I do confess that in the Lord's supper there is in due
respects both the sign and the thing signified, when it is duly
ministered after the institution of Christ."

London.--"You may see how he goeth about the bush, (as he hath
done before with my Lords of the clergy,) and dare not utter his
mind plainly."

Riche.--"Show us what manner of presence you allow in the
sacrament."

Philpot.--"If it please you, my Lord of London, to give me leave
to proceed orderly thereunto, and to let me declare my mind
without interruption, I will throughly open my mind therein."

Lord Chandos.--"I pray you, my Lord, let him speak his mind."

Philpot.--"My Lords, that at the first I have not plainly declared
my judgment unto you, thereason is this, because I cannot speak
hereof without the danger of my life."

Riche.--"There is none of us here that seeketh thy life, or means
to take any advantage of that thou shalt speak."

Philpot.--"Although I mistrust not your honourable Lordships that
be here of the temporalty; yet here is one that sitteth against me
[pointing to my Lord of London] that will lay it to my charge,
even to the death. Notwithstanding, seeing your Honours do require
me to declare my mind of the presence of Christ in the sacrament,
that ye may perceive that I am not ashamed of the gospel of
Christ, neither do maintain any opinion without probable and
sufficient authority of the Scripture, I will show you frankly my
mind without all colour, whatsoever shall ensue unto me therefore,
so that my Lord of London will not let me to utter my mind."

Riche.--"My Lord, permit him to say what he can, seeing he is
willing to show his mind."

London.--"I am content, my Lords; let him say what he can, I will
hear him."

Philpot.--"That which I do intend to speak unto you, right
honourable lords, I do protest here, first, before God and his
angels, that I speak it not of vain-glory, neither of singularity,
neither of wilful stubbornness, but truly upon a good conscience,
grounded on God's word, against the which I dare not do, for fear
of damnation which will follow that which is done contrary to
knowledge. Neither do I disagree to the proceedings of this realm
in religion, for that I love not the queen (whom I love from the
bottom of my heart); but because I ought to love and fear God in
his word more than man in his laws, though I stand, as I seem to
do, in this consideration, and for none other, as God I call to
witness. There be two things principally, by the which the clergy
at this day do deceive the whole realm; that is, the sacrament of
the body and blood of Christ, and the name of the catholic church:
the which both they do usurp, having indeed none of them both. And
as touching their sacrament, which they term of the altar, I say
now as I said in the convocation-house, that it is not the
sacrament of Christ, neither in the same is there any manner of
Christ's presence. Wherefore they deceive the queen's Majesty, and
you of the nobility of this realm, in making you to believe that
to be a sacrament which is none, and cause you to commit manifest
idolatry in worshipping that for God, which is no God. And in
testimony of this to be true, besides manifest proof, which I am
able to make to the queen's Majesty, and to all you of her
nobility, I will yield my life: the which to do, if it were not
upon a sure ground, it were to my utter damnation. And whereas
they take on them the name of the catholic church, (whereby they
blind many folk's eyes,) they are nothing so, calling you from the
true religion which was revealed and taught in King Edward's time,
unto vain superstition. And this I will say for the trial hereof,
that if they can prove themselves to be the catholic church, (as
they shall never be able to do,) I will never be against their
doings, but revoke all that I have said. And I shall desire you,
my Lords, to be a mean for me to the queen's Majesty, that I may
be brought to the just trial hereof. Yea, I will not refuse to
stand against ten of the best of them in this realm: and if they
be able to prove otherwise than I have said, either by writing or
by reasoning, with good and lawful authority, I will here promise
to recant whatsoever I have said, and to consent to them in all
points." And in the declaration of these things more at large,
which now I write in sum, the bishop of London eftsoons would have 
interrupted me, but the lords procured me liberty to make out my
tale, to the great grief of the lord bishop of London, as it
appeared by the dumps he was in.

London.--"It hath been told me before, that you love to make a
long tale."

Riche.--"All heretics do boast of the Spirit of God, and every one
would have a church by himself; as Joan of Kent and the
Anabaptists. I had myself Joan of Kent a sevennight in my house
after the writ was out for her to be burnt, where my Lord of
Canterbury and Bishop Ridley resorted almost daily unto her. But
she was so high in the spirit, that they could do nothing with her
for all their learning: but she went wilfully unto the fire, was
burnt, and so do you now."

Philpot.--"As for Joan of Kent, she was a vain woman, (I knew her
well,) and a heretic indeed, well worthy to be burnt, because she
stood against one of the manifest articles of our faith, contrary
to the Scriptures. And such vain spirits be soon known from the
true Spirit of God and his church, for that the same abideth
within the limits of God's word, and will not go out of the same,
neither stubbornly maintain any thing contrary to the word, as I
have God's word thoroughly on my side to show for that I stand
in."

London.--"I pray you, how will you join me these two scriptures
together: Pater major me est; and Pater et ego unum sumus. I must
interpret the same, because my Lords here understand not the
Latin, that is to say, The Father is greater than I; and, I and
the Father are one: but I cry you mercy, my Lords, I have
mispoken, in saying you understand no Latin; for the most part of
you understand Latin as well as I. But I speak in consideration of
my Lord Chandos and Master Bridges his brother, whom I take to be
no great Latin men. Now show your cunning, and join these two
scriptures by the word, if you can."

Philpot.--"Yes, that I can right well. For we must understand that
in Christ there be two natures, the Divinity and humanity, and in
respect of his humanity it is spoken of Christ, The Father is
greater than I. But in respect of his Deity he said again, The
Father and I be one."

London.--"But what scripture have you?"

Philpot.--"Yes, I have sufficient scripture for the proof of that
I have said. For the first, it is written of Christ in the Psalms,
Thou hast made him a little lesser than angels. It is the 15th
Psalm, beginning C�li enarrant." And there I misreckoned,
wherewithal my Lord took me:

London.--"It is in Domine Dominus noster. Ye may see, my Lords,
how well this man is used to say his matins."

Philpot.--"Though I say not matins in such order as your Lordship
meaneth; yet I remember of old, that Domine Dominus noster, and
C�li enarrant, be not far asunder. And albeit I misnamed the
Psalm, it is no prejudice to the truth that I have proved."

London.--"What say you then to the second scripture? how couple
you that by the word to the other?"

Philpot.--"The text itself declareth, that notwithstanding Christ
did abase himself in our human nature, yet he is still one in
Deity with the Father: and this St. Paul to the Hebrews doth more
at large set forth. And as I have by the Scriptures joined these
two scriptures together, so am I able to do in all other articles
of faith which we ought to believe, and by the manifest word of
God to expound them."

London.--"How can that be, seeing St. Paul saith, That the letter
killeth, but it is the spirit that giveth life."

Philpot.--"St. Paul meaneth not the word of God written, in itself
killeth (which is the word of life, and faithful testimony of the
Lord); but that the word is unprofitable and killeth him that is
void of the Spirit of God, although he be the wisest man of the
world. And therefore St. Paul said, That the gospel to some was a
savour of life unto life, and to some other a savour of death unto
death. Also an example hereof we have in John vi., of them who
hearing the word of God without the Spirit, were offended thereby:
wherefore Christ said, The flesh profiteth nothing: it is the
Spirit that quickeneth."

London.--"What! do you understand that of St. Paul and of St. John
so?"

Philpot.--"It is not mine own interpretation, it is agreeable to
the word in other places; and I have learned the same of ancient
fathers interpreting it likewise. And to the Corinthians it is
written, The natural man perceiveth not the things that be of the
Spirit of God; but the spiritual man, which is endued with the
Spirit, judgeth all things."

London.--"You see, my Lords, that this man will have his own mind;
and will wilfully cast away himself. I am sorry for him."

Philpot.--"The words that I have spoken be none of mine, but the
gospel, whereon I ought to stand. And if you, my Lord of London,
can bring better authority for the faith you will draw me unto,
than that which I stand upon, I will gladly hear the same by you
or by any other in this realm."

Wherefore I, kneeling down, besought the lords "to be good unto
me, a poor gentleman, that would fain live in the world, if I
might, and testify as you have heard me to say this day, that if
any man can prove that I ought to be of any other manner of faith
than that of which I now am, and can prove the same sufficiently,
I will be neither wilful, neither desperate, as my Lord of London
would make you believe me to be."

Riche.--"What countryman be you? Are you of the Philpots of
Hampshire?"

Philpot.--"Yea, my Lord; I was Sir P. Philipot's son of
Hampshire."

Riche.--"He is my near kinsman; wherefore I am the more sorry for
him."

Philpot.--"I thank your Lordship that it pleaseth you to challenge
kindred of a poor prisoner."

Riche.--"In faith I would go a hundred miles on my bare feet, to
do you good."

Chamberlain.--"He may do well enough, if he list."

St. John.--"Master Philpot, you are my countryman, and I would be
glad you should do well."

Riche.--"You said even now, that you would desire to maintain your
belief before ten of the best in the realm. You did not well to
compare with the nobility of the realm. But what if you have ten
of the best in the realm to hear you, will you be tried by them?"

Philpot.--"My Lord, your Lordship mistaketh me to think that I
challenge ten of the best of the nobility in this realm. It was no
part of my mind; but I meant of the best learned on the contrary
side."

Riche.--"Well, I take your meaning. What if means be made to the
queen's Majesty, that you shall have your request, will you be
judged by them?"

Philpot.--"My Lord, it is not meet, that a man should be judged by
his adversaries."

Riche.--"By whom then would you be judged?"

Philpot.--"I will make your Honours judges, that shall be hearers
of us."

Riche.--"I dare be bold to procure for you of the queen's Majesty,
that you shall have ten learned men to reason with you, and twenty
or forty of the nobility to hear, so you will promise to abide
their judgment. How say you; will you promise here, afore my
Lords, so to do?"

Philpot.--"I will be contented to be judged by them."

Riche.--"Yea, but will you promise to agree to their judgment?"

Philpot.--"There be causes why I may not so do, unless I were sure
they would judge according to the word of God."

Riche.--"Oh, I perceive you will have no man judge but yourself,
and think yourself wiser than all the learned men in this realm."

Philpot.--"My Lord, I seek not to be mine own judge, but am
content to be judged by others, so that the order of judgment in
matters of religion be kept that was in the primitive church;
which is, first that God's will by his word was sought, and
thereunto both the spiritualty and temporalty was gathered
together, and gave their consents and judgment. And such kind of
judgment I will stand to."

London.--"My Lords, he would make you believe that he were
profoundly seen in ancient writers of the judgments of the
primitive church, and there was never any such manner of judgment
used as he now talketh of."

Philpot.--"In the Epistles of St. Cyprian I am able to show it
you."

London.--"Ah, I tell you there is no such thing; fetch me Cyprian
hither."

Philpot.--"You shall find it otherwise when the book cometh." And
Dr. Chedsey, his chaplain (whom he appointed to fetch his hook)
whispered the bishop in his ear, and fetched not the book, by
likelihood that he should have sustained the reproach thereof, if
the book had been fetched. "Well my Lord," quoth I, "Master Doctor
knoweth it is so, or else he would have fetched the book ere
this."

Riche.--"You would have none other judge, I see, but the word."

Philpot.--"Yes, my Lord; I will be tried by the word, and by such
as will judge according to the word. As for an example, if there
were a controversy between your Lordship and another, upon the
words of a statute, must not the words of the statute judge and
determine the controversy?"

Riche.--"No marry, the judges of the law may determine of the
meaning thereof."

London.--"He hath brought as good an example against himself as
can be."

And here the bishop thought he had good hand-fast against me, and
therefore enlarged it with many words to the judgment of the
church.

The lords.--"He hath overthrown himself by his own argument."

Philpot.--"My Lords, it seemeth to your Honours that you have
great advantage of me by the example I brought in to express my
cause: but, if it be pondered thoroughly, it maketh wholly with
me, and nothing against me, as my Lord of London hath pretended.
For I will ask my Lord Riche here, whom I know to have good
knowledge in the laws and statutes of this realm, albeit a judge
may discern the meaning of a statute agreeable to the words,
whether the same may judge a meaning contrary to the express words
or no?"

Riche.--"He cannot so do."

Philpot.--"Even so say I, that no man ought to judge the word of
God to have a meaning contrary to the express words thereof, as
this false Church of Rome doth in many things." And with this the
lords seemed to be satisfied, and made no further replication
herein.

Riche.--"I marvel then why you do deny the express words of Christ
in the sacrament, saying, This is my body, and yet you will not
stick to say it is not his body. Is not God omnipotent? and is not
he able as well by his omnipotency to make it his body, as he was
to make man flesh of a piece of clay? Did not he say, This is my
body which shall be betrayed for you? and was not his very body
betrayed for us? therefore it must needs be his body."

London.--"My Lord Riche, you have said wonderful well and
learnedly; but you might have begun with him before also in the
sixth of John, where Christ promised to give his body in the
sacrament of the altar, saying, The bread which I will give is my
flesh. How can you answer to that?"

Philpot.--"If it please you to give me leave to answer first my
Lord Riche, I will also answer this objection."

Riche.--"Answer my Lord of London first, and after come to me."

Philpot.--"My Lord of London may be soon answered, that the saying
of St. John is, that the humanity of Christ, which he took upon
him for the redemption of man, is the bread of life, whereby our
bodies and souls be sustained to eternal life, of the which the
sacramental bread is a lively representation and an effectual
coaptation, to all such as believe on his passion. And as Christ
saith in the same sixth of John, I am the bread that came down
from heaven; but yet he is not material natural bread neither:
likewise the bread is his flesh, not natural or substantial, but
by signification, and by grace in the sacrament.

"And now to my Lord Riche's argument. I do not deny the express
words of Christ in the sacrament, This is my body, but I deny that
they are naturally and corporally to be taken; they must be taken
sacramentally and spiritually, according to the express
declaration of Christ, saying that the words of the sacrament
which the Capernaites took carnally, as the papists now do, ought
to be taken spiritually, and not carnally, as they falsely
imagine, not weighing what interpretation Christ hath made in this
behalf, neither following the institution of Christ, neither the
use of the apostles and of the primitive church, who never taught,
neither declared, any such carnal manner of presence as is now
exacted of us violently, without any ground of Scripture or
antiquity, who used to put out of the church all such as did not
receive the sacrament with the rest, and also to burn that which
was left after the receiving, as by the canon of the apostles, and
by the decree of the council of Antioch, may appear."

London.--"No, that is not so; they were only catechumeni which
went out of the church at the celebration of the communion, and
none other."

Philpot.--"It was not only of such as were novices in faith, but
all others that did not receive."

London.--"What say you to the omnipotency of God? Is not he able 
to perform that which he spake, as my Lord Riche hath very well
said? I tell thee, that God by his omnipotency may make himself to
be this carpet, if he will."

Philpot.--"As concerning the omnipotency of God, I say that God is
able to do (as the prophet David saith) whatsoever he willeth; but
he willeth nothing that is not agreeable to his word; as that is
blasphemy which my Lord of London hath spoken, that God may become
a carpet. For, as I have learned of ancient writers, 'God cannot
do that which is contrary to his nature,' as it is contrary to the
nature of God to be a carpet. A carpet is a creature; and God is
the creator; and the creator cannot be the creature. Wherefore,
unless you can declare by the word, that Christ is otherwise
present with us than spiritually and sacramentally by grace, as he
hath taught us, you pretend the omnipotency of God in vain."

London.--"Why, wilt thou not say that Christ is really present in
the sacrament? or do you deny it?"

Philpot.--"I deny not that Christ is really in the sacrament to
the receiver thereof, according to Christ's institution."

London.--"What mean you by really present?"

Philpot.--"I mean by really present, present indeed."

London.--"Is God really present every where?'

Philpot.--"He is so."

London.--"How prove you that?"

Philpot.--"The prophet Isaiah saith, that God filleth all places:
and wheresoever there be two or three gathered together in
Christ's name, there is he in the midst of them."

London.--"What? his humanity?"

Philpot.--"No, my Lord, I mean the Deity, according to that you
demanded."

Riche.--"My Lord of London, I pray you let Master Doctor Chedsey
reason with him; and let us see how he can answer him, for I tell
thee he is a learned man indeed, and one that I do credit before a
great many of you, whose doctrine the queen's Majesty and the
whole realm doth well allow; therefore hear him."

London.--"My Lords, I pray you, will it please you to drink? you
have talked a great while, and much talk is thirsty. I will leave
Master Doctor and him reasoning together awhile, with your leave,
and will come to you by and by again." He went (as I suppose) to
make room for more drink, after the lords had drunken. My Lord
Riche said to the lords, "I pray you let the poor man drink, for
he is thirsty;" and with that he called for a cup of drink, and
gave it me, and I drank before them all. God requite it him, for I
was athirst indeed. Afterwards Dr. Chedsey began in this wise,
making a great process, of the which this is the effect.

Chedsey.--"Master Philpot findeth fault with the convocation-house
before your Lordships, that he hath lain thus long in prison, and
that he had there a dozen arguments, whereof he could not be
suffered to prosecute one thoroughly, which is not so; for he had
leave to say what he could, and was answered to as much as he was
able to bring; and when he had nothing else to say, he fell to
weeping. I was there present and can testify thereof; albeit there
is a book abroad of the report of the disputation to the contrary,
in the which there is never a true word. And whereas you require
to be satisfied of the sacrament, I will show you the truth
thereof, both by the Scriptures, and by the doctors."

Philpot.--"It is a shrewd likelihood that you will not conclude
with any truth, since you have begun with so many untruths, as to
say that I was answered whiles I had any thing to say, and that I
wept for lack of matter to say, and that the book of the report of
the disputation is nothing true. God be praised, there were a good
many of noblemen, gentlemen, and worshipful men that heard and saw
the doings thereof, which can testify that you here have made an
unjust report before these honourable lords. And that I wept, was
not for lack of matter, as you slander me; for I thank God, I have
more matter than the best of you all shall ever be able to answer,
as little learning as I have. But my weeping was, as Christ's was
upon Jerusalem, seeing the destruction that should fall upon her;
and I, foreseeing then the destruction which you (through violence
and unrighteousness which you there declared) would work against
the true church of Christ and her faithful members, as this day
beareth witness, was compelled to weep in remembrance of that
which I, with infinity more, have felt and shall feel."

All these words I did not then speak out, being interrupted by my
Lord Riche, saying that I should suffer him to proceed out in this
matter, and afterwards I should have leisure to answer him in
every article. But he promised more than he could perform, as the
end did well declare, for he had not the consent of the
spiritualty to his promise, which now rule the roost. God shorten
their cruel days, for his elect's sake. And therefore I add this,
which I had purposed to have spoken, if then I might have been
suffered, lest any that perfectly know not the things done in the
convocation-house and now laid to my charge, if they should not be
answered by me, might reckon Dr. Chedsey's sayings to be true. And
as concerning the book of the report of the disputations, I wrote
the same, and it is true in every argument, as Master Dean of
Rochester, and Master Cheyney, archdeacon of Hertford, (yet being
alive, and within the realm,) can testify.

Chedsey.--"You have of Scriptures the four evangelists for the
probation of Christ's real presence to be in the sacrament after
the words of consecration, with St. Paul to the Corinthians; which
all say, This is my body. They say not as you would have me to
believe, this is not the body. But specially the sixth of John
proveth the same most manifestly, where Christ promised to give
his body, which he performed in his last supper, as it appeareth
by these words, The bread which I will give is my flesh, which I
will give for the life of the world."

Philpot.--"My Lord Riche, with your leave, I must needs interrupt
him a little, because he speaketh open blasphemy against the death
of Christ. For if that promise, brought in by St. John, was
performed by Christ in his last supper, then needed he not to have
died, after he had given the sacrament."

Riche.--"Let Master Doctor make an end of his arguments, and
afterward object to him what you can."

Chedsey.--"You must note that there is twice dabo in this saying
of St. John, and the first is referred to the sacrament of the
altar; and the second to the sacrifice upon the cross. And besides
these manifest scriptures, there be many ancient doctors proving
the same, as Ignatius, Iren�us, and St. Cyprian "[whose authority
be recited at large, which I do omit because I was not permitted
to answer the same].

Riche.--"Now answer, and object to him what you can, and you shall
be heard."

Philpot.--"My Lord, the chiefest ground whereon he with the rest
of his side do ground themselves against us, be these words, This
is my body, with a false pretence of the omnipotency of God. And
before I will come to the particular answers of all that he hath
alleged, for that your Lordships may the better understand me,
what I mean, and whereupon I stand, I will first require Master
Doctor to answer me one question. But first of all I do protest to
your Honours that I think as reverently of the sacrament as a
Christian man ought to do, and that I acknowledge the sacrament of
the body and blood of Christ, ministered after Christ's
institution, to be one of the greatest treasures and comforts that
he left us on the earth: and, contrariwise, it is most discomfort
and abominable, not being ministered as it ought to he, as it is
used now-adays. And now to my question, which is this: Whether
these words only, This is my body, spoken by a priest over the
bread and wine, may make the body and blood of Christ, as you
suppose, or no?"

Staggering what he might say, at last Chedsey said, "That these
words alone, pronounced by the priest, be sufficient to make the
bread and the wine the very body and blood of Christ really."

Philpot.--"That is blasphemy to say, and against all the
scriptures and doctors, who affirm that the form and substance in
consecration must be observed which Christ used and did institute,
as St. Cyprian saith, 'In the sacrifice which is Christ, only
Christ is to be followed.' And by the law it is forbidden to add
or take away from God's word. And St. Peter saith, If any man
speak, let him speak as the word of God. Wherefore, whosoever
saith that these words only, This is my body, do make a presence
of Christ, without Bless, take, and eat, which be three as
substantial points of the sacrament as This is my body, he is
highly deceived. Therefore St. Augustine saith, 'Let the word be
joined to the element, and it becometh a sacrament:' so that if
the entire words of Christ's institutions be not observed in the
ministration of a sacrament, it is no sacrament; as the sacrifices
which the ten tribes did offer at Bethel to God, were not
acceptable, because they were not in all points done according to
God's word. Wherefore, except blessing be made after the word,
(which is a due thanksgiving for our redemption in Christ,) and
also a showing forth of the Lord's death in such wise as the
congregation may be edified, and moreover a taking and eating
after Christ's commandment -- except (I say) these three parts be
first performed, (which is not done in the mass,) these words,
This is my body, which are last placed in the institution of the
Lord's supper, cannot be verified. For Christ commanded as well,
Take ye, eat ye, as This is my body."

Chedsey.--"Christ said, Take, eat, this is my body, and not, Take
ye, eat ye."

Philpot.--"No did, Master Doctor? Be not these the words of
Christ, Accipite, manducate? and do not these words in the plural
number signify Take ye, eat ye; and not, Take thou, eat thou, as
you would suppose?"

Chedsey.--"I grant it is as you say."

Philpot.--"Likewise of consequency, you, Master Doctor, must needs
deny, which you have said, that these words, This is my body,
being only spoken, be sufficient to make the body and blood of
Christ in the sacrament, as you have untruly said."

Then came in the bishop of London again and said, "What is it that
you would have Master Doctor deny?"

Philpot.--"My Lord, Master Doctor hath affirmed that these words,
This is my body, spoken by the priest, only do make the
sacrament."

London.--"Indeed if Master Bridges should speak these words over
the bread and wine, they would be of none effect: but if a priest
speak them after a due manner, they are effectual, and make a real
body."

Philpot.--"Master Doctor hath said otherwise."

London.--"I think you mistake him; for he meaneth of the words
duly pronounced."

Philpot.--"Let him revoke that he hath granted, and then will I
begin again with that which before was said; that, This is my
body, hath no place, except bless, take, and eat, duly go before.
And therefore because the same words do not go before This is my
body, but preposterously follow, in your sacrament of the mass, it
is not the sacrament of Christ, neither hath Christ in it
present."

Chedsey.--"If This is my body only do not make the sacrament, no
more do bless, take, and eat."

Philpot.--"I grant that the one without the other cannot make the
sacrament. And it can be no sacrament unless the whole action of
Christ doth concur together according to the first institution."

Chedsey.--"Why, then you would not have it to be the body of
Christ, unless it be received?"

Philpot.--"No, verily, it is not the very body of Christ to any
other, but such as condignly receive the same after his
institution."

London.--"Is not a loaf a loaf, being set on the table, though
nobody eat thereof?"

Philpot.--"It is not likely, my Lord; for a loaf is a loaf before
it be set on the table. But so is not the sacrament a perfect
sacrament before it be duly ministered at the table of the Lord."

London.--"I pray you, what is it in the mean while, before it is
received?"

Philpot.--"It is, my Lord, the sign begun of a holy thing, and yet
no perfect sacrament until it be received. For in the sacrament
there be two things to be considered, the sign, and the thing
itself, which is Christ and his whole passion; and it is that to
none but to such as worthily receive the holy signs of bread and
wine, according to Christ's institution."

Windsor.--"There were never any that denied the words of Christ as
you do. Did not he say, This is my body?"

Philpot.--"My Lord, I pray you be not deceived. We do not deny the
words of Christ: but we say, these words be of none effect, being
spoken otherwise than Christ did institute them in his last
supper. For an example; Christ biddeth the church to baptize in
the name of the Father, of the Son, and of the Holy Ghost: if a
priest say these words over the water, and there be no child to be
baptized, these words only pronounced, do not make baptism. And
again, baptism is only baptism to such as be baptized, and to none
other standing by."

Chamberlain.--"I pray you, my Lord, let me ask him one question.
What kind of presence in the sacrament (duly ministered according
to Christ's ordinance) do you allow?"

Philpot.--"If any come worthily to receive, then do I confess the
presence of Christ wholly to be with all the fruits of his
passion, onto the said worthy receiver, by the Spirit of God, and
that Christ is thereby joined to him, and he to Christ."

Chamberlain.--"I am answered."

London.--"My Lords, take no heed of him, for he goeth about to
deceive you. His similitude that he bringeth in of baptism, is
nothing like to the sacrament of the altar. For if I should say to
Sir John Bridges, being with me at supper, and having a fat capon,
Take, eat, this is a fat capon, although he eat not thereof, is it
not a capon still? And likewise of a piece of beef, or of a cup of
wine; if I say, Drink, this is a cup of wine, is it not so,
because he drinketh not thereof?"

Philpot.--"My Lord, your similitudes be too gross for so high
mysteries as we have in hand, as if I were your equal I could more
plainly declare; and there is much more dissimilitude between
common meats and drinks, than there is between baptism and the
sacrament of the body and blood of Christ. Like must be compared
to like, and spiritual things with spiritual, and not spiritual
things with corporal things. And meats and drinks be of their own
natures good or evil; and your words, commending or discommending,
do but declare what they are. But the sacraments be to be
considered according to the word which Christ spake of them, of
the which, Take ye, and eat ye, be some of the chief, concurrent
to the making of the same, without the which there can be no
sacraments. And therefore in Greek, the sacrament of the body and
blood of Christ is called ???????? [Greek:koinonia], i. e.
communion, and likewise in the gospel Christ commanded, saying,
Divide it among you."

Chedsey.--"St. Paul calleth it a communication."

Philpot.--"That doth more expressly show, that there must be a
participation of the sacrament together."

London.--"My Lords, I am sorry I have troubled you so long with
this obstinate man, with whom we can do no good; I will trouble
you no longer now." And with that the Lords rose up, none of them
saying any evil word unto me, half amazed, in my judgment: God
work it to good!

Thus endeth the sixth part of this tragedy: the seventh look for
with joy.

The seventh examination of John Philpot, had the nineteenth of
November, before the bishops of London and Rochester, the
chancellor of Lichfield, Dr. Chedsey, and Master Dee, bachelor of
divinity.

London.--"Sirrah, come hither. How chance you come no sooner? Is
it well done of you to make Master Chancellor and me to tarry for
you this hour? By the faith of my body, half an hour before mass,
and half an hour even at mass, looking for your coming."

Philpot.--"My Lord, it is not unknown to you that I am a prisoner,
and that the doors be shut upon me, and I cannot come when I list.
But as soon as the doors of my prison were open, I came
immediately."

London.--"We sent for thee to the intent thou shouldst have come
to mass. How say you, would you have come to mass, or no, if the
doors had sooner been opened?"

Philpot.--"My Lord, that is another manner of question."

London.--"Lo, Master Chancellor, I told you we should have a
froward fellow of him; he will answer directly to nothing. I have
had him before both the spiritual lords and temporal, and thus he
fareth still; yet he reckoneth himself better learned than all the
realm. Yea, before the temporal lords, the other day, he was so
foolish to challenge the best: he would make himself learned, and
is a very ignorant fool indeed."

Philpot.--"I reckon, I answered your Lordship before the lords
plain enough."

London.--"Why answerest thou not directly whether thou wouldst
have gone to mass with us or no, if thou hadst come in time?"

Philpot.--"Mine answer shall be thus; that if your Lordship can
prove your mass, whereunto you would have me to come, to be the
true service of God, whereunto a Christian ought to come, I will
afterward come with a good will."

London.--"Look, I pray you: the king and the queen, and all the
nobility of the realm, do come to mass, and yet he will not. By my
faith thou art too well handled: thou shalt be worse handled
hereafter, I warrant thee."

Philpot.--"If to lie in a blind coal-house may be counted good
handling, both without fire and candle, then may it be said, I am
well handled. Your Lordship hath power to entreat my body as you
list."

London.--"Thou art a fool, and a very ignorant fool. Master
Chancellor, in good faith I have handled him and his fellows with
as much gentleness as they can desire. I let their friends come
unto them to relieve them. And wot you what? the other day they
had gotten themselves up into the top of the leads with a many of
prentices, gazing abroad as though they had been at liberty. But I
will cut off your resort: and as for the prentices, they were as
good not to come to you, if I take them."

Philpot.--"My Lord, we have no such resort to us as your Lordship
imagineth, and there cometh very few unto us. And of prentices I
know not one, neither have we any leads to walk on over our coal-
house, that I wot of: wherefore your Lordship hath mistaken your
mark."

London.--"Nay; now you think, because my Lord Chancellor is gone,
that we will burn no more. Yes, I warrant thee, I will despatch
you shortly, unless you do recant."

Philpot.--"My Lord, I had not thought that I should have been
alive now, neither so raw as I am, but well roasted to ashes."

Chancellor.--"Cast not yourself wilfully away, Master Philpot. Be
content to be ruled by my Lord here, and by other learned men of
this realm, and you may do well enough."

Philpot.--"My conscience beareth me record that I seek to please
God, and that the love and fear of God cause me to do as I do: and
I were of all other creatures most miserable, if for mine own will
only I do lose all the commodities I might have in this life, and
afterward be cast to damnation. But I am sure, it is not my will
whereon I stand, but God's will, which will not suffer me to be
cast away, I am sure."

Chancellor.--"You are not so sure, but you may be deceived."

London.--"Well, since thou wilt not be conformable by fair means,
I will proceed against thee ex officio; and therefore hearken here
to such articles as I have here written, and I charge thee to make
answer to them." And with that he read a libel which he had in his
hand of divers articles: and when he had done he bade me answer.

Philpot.--"Your libel, my Lord, containeth in sum two special
points: the first pretendeth, that I should be of your diocese,
and therefore your Lordship upon divers suspects and infamies of
heresy going upon me, is moved to proceed against me by your
ordinary-office: the which first is not true, for that I am not of
your Lordship's diocese, as the libel doth pretend. And the second
is, that I, being baptized in the catholic church, and in the
catholic faith, am gone from them; the which is not so, for I am
of that catholic faith and church as I was baptized unto."

London.--"What! art thou not of my diocese? Where are ye now, I
pray you?"

Philpot.--"My Lord, I cannot deny but I am in your coal-house,
which is in your diocese, yet I am not of your diocese."

London.--"You were sent hither unto me by the queen's Majesty's
commissioners, and thou art now in my diocese: wherefore I will
proceed against thee as thy ordinary."

Philpot.--"I was brought hither through violence, and therefore my
present being now in your diocese is not enough to abridge me of
mine own ordinary's jurisdiction, neither maketh it me willingly
subject to your jurisdiction, since it cometh by force, and by
such men as had no just authority so to do: no more than a
sanctuary man,, being by force brought forth of his place of
privilege, doth thereby lose his privilege, but always may
challenge the same wheresoever he be brought."

Chedsey.--"Hath not the queen's Majesty authority, by her
commissioners, to remove your body whither she will? and ought you
not to obey herein?"

Philpot.--"I grant that the queen's Majesty (of her just power)
may transpose my body, whither it shall please her Grace to
command the same. But yet, by your laws, spiritual causes be not
subject to the temporal power. As for example; you, Master Doctor,
if the queen's Majesty would to appoint two temporal men to be
judges over you in certain spiritual matters, might not you allege
the privilege of a clerk, and demand competent spiritual judges in
your causes?"

London.--"Doth not a man, I pray you, sortiri forum ratione
delicti?"

Philpot.--"My Lord, your rule is true in temporal matters, but in
spiritual causes it is not so, which be otherwise privileged."

London.--"What sayest thou then to the second article, and to the
other?"

Philpot.--"My Lord, I say that I am not bound to answer the
second, neither the rest, unless the first be proved."

London.--"Well, suppose the first may be proved, as it will be,
what will you say then to the second -- that you are not of the
same catholic faith, neither of the same church, now, as you were
baptized in?"

Philpot.--"I am of the same catholic faith, and of the same
catholic church, which is of Christ, the pillar and stablishment
of truth."

London.--"Nay, that you are not."

Philpot.--"Yes, that I am."

London.--"Your godfathers and godmothers were of another faith 
than you be now."

Philpot.--"I was not baptized either into my godfathers' faith or
my godmothers', but into the faith and into the church of Christ."

London.--"How know you that?"

Philpot.--"By the word of God, which is the touchstone of faith,
and the limits of the church."

London.--"How long hath your church stood, I pray you?"

Philpot.--"Even from the beginning; from Christ and from his
apostles, and from their immediate successors."

Chancellor.--"He will prove his church to be before Christ!"

Philpot.--"If I did so, I go not amiss: for there was a church
before the coming of Christ, which maketh pne catholic church."

Chancellor.--"It is so indeed."

Philpot.--"I will desire no better rule than the same which is
oftentimes brought in of your side, to prove both my faith and the
catholic church; that is, antiquity, universality, and unity."

London.--"Do you not see what a bragging foolish fellow this is?
He would seem to be very well seen in the doctors, and he is but a
fool. By what doctor art thou able to prove thy church? Name him,
and thou shalt have him."

Philpot.--"My Lord, let me have all your ancient writers, with
pen, and ink, and paper, and I will prove both my faith and my
church out of every one of them."

London.--"No, that thou shalt not have. You shall see how he
lieth. St. Cyprian saith, 'There must be one high priest, to the
which the residue must obey;' and they will allow no head, neither
vicar-general."

Philpot.--"St. Cyprian saith not that there should be a vicar-
general over all. For in his book De Simplicitate Pr�latorum, I am
sure he saith the contrary. 'There is but one bishopric, which is
wholly possessed of every bishop in part.'"

London.--"Fetch hither the book; thou shalt see the manifest place
against thee."

Doctor Chedsey brought the book, and turned to the place in an
epistle written unto Cornelius, then bishop of Rome, and recited
these words in sum, "That it went not well with the church, where
the high priest was not obeyed," and so would have concluded for
the confirmation of the bishop's saying.

Philpot.--"Master Doctor, you misconstrue the place of St.
Cyprian: for he meaneth not there by the high priest, the bishop
of Rome, but every patriarch in his precinct, of whom there were
four appointed in his time. And in writing unto Cornelius he
meaneth by the high priest, himself, which was then chief bishop
of Africa, whose authority the heretics began to despise. Whereof
he complaineth to Cornelius, and saith, 'The church cannot be well
ordered, where the chief minister by order, after the judgment of
the Scriptures, after the agreement of the people, and the consent
of his fellow bishops, is not obeyed.'"

London.--"Hath not the bishop of Rome always been supreme head of
the church, and Christ's vicar in earth, even from Peter?"

Philpot.--"No, that he was not. For by the word of God he hath no
more authority than the bishop of London hath."

London.--"Was not Peter head of the church, and hath not the
bishop of Rome, which is his successor, the same authority?"

Philpot.--"I grant that the bishop of Rome, as he is the successor
of Peter, hath the same authority as Peter had. But Peter had no
more authority than every one of the apostles had."

Chancellor.--"Yes, that St. Peter had; for Christ said specially
unto him, I will give thee the keys of the kingdom of heaven; the
which he spake to none other of his disciples singularly, but to
him."

Philpot.--"St. Augustine answereth otherwise to the objection, and
saith, That if in Peter there had not been the figure of the
church, the Lord had not said to him, To thee I will give the keys
of the kingdom of heaven. The which if Peter received not, the
church hath them not. If the church hath them, then Peter hath
them not.'"

London.--"What if I can prove and show you out of the civil law,
that all Christendom ought to follow the holy catholic Church of
Rome, as there is a special title thereof, De catholica fide et
sancta, Romana ecclesia?"

Philpot.--"That is nothing material, seeing the things of God be
not subject to man's laws; and divine matters must be ordered by
the word of God, and not of man."

A doctor.--"What will you say, if I can prove that Christ builded
his church upon Peter, and that out of St. Cyprian? Will you then
believe that the bishop of Rome ought to be supreme head of the
church?"

Philpot.--"I know what St. Cyprian writeth in that behalf; but he
meaneth nothing as you take it."

A doctor.--"St. Cyprian hath these words, 'That upon Peter was
builded the church, as upon the first beginning of unity.'"

Philpot.--"He declareth that in an example, that unity must be in
the church; he grounded on Peter his church alone, and not upon
men. The which he doth more manifestly declare in the book De
Simplicitate Pr�latorum, saying, 'In the person of one man, God
gave the keys to all, that he, in signification thereby, might
declare the unity of all men.'

A doctor.--"What! will you understand St. Cyprian so? That were
good indeed!"

Philpot.--"I think you cannot understand St. Cyprian better, than
he doth declare himself."

London.--"I will desire you, Master Chancellor, to take some pains
with Master Doctor Chedsey about his examination, for I must go to
the parliament-house. And I will desire you to dine with me."

Then the doctor took again his former authority in hand for want
of another, and would have made a further circumstance, digressing
from his purpose. To whom I said, he knew not whereabout he went;
and therewithal he laughed. And I said his divinity was nothing
but scoffing.

A doctor.--"Yea, then I have done with you:" and so went away.

Philpot.--"You are too young in divinity to teach me in the
matters of my faith. Though you be learned in other things more
than I, yet in divinity I have been longer practised than you, for
any thing I can hear of you: therefore be not too hasty to judge
that you do not perfectly know."

Chancellor.--"Peter and his successors from the beginning have
been allowed for the supreme head of the church, and that by the
Scriptures, for that Christ said unto him in St. John thrice, Feed
my sheep."

Philpot.--"That is no otherwise to be taken, than Go ye and
preach, which was spoken to all the apostles, as well as unto
Peter. And that Christ said thrice, Feed my sheep, it signifieth
nothing else but the earnest study that the ministers of God ought
to have in preaching the word. God grant that you of the clergy
would weigh your duty in this behalf more than you do. Is this a
just interpretation of the Scripture, to take Pasce oyes mats, for
to be Lord of the whole world?" In this mean while came in the
bachelor of divinity, which is a reader of Greek in Oxford,
belonging to the bishop, and he took upon him to help Master
Chancellor."

Scholar.--"What will you say if I can show you a Greek author,
called Theophylact, to interpret it so? Will you believe his
interpretation?"

Philpot.--"Theophylact is a late writer, and one that was a
favourer of the bishop of Rome, and therefore not to be credited,
since his interpretation is contrary to the manifest words of the
Scripture, and contrary to the determination of many general
councils."

Scholar.--"In what general council was it otherwise, that the
bishop of Rome was not supreme head over all?"

Philpot.--"In Nice council I am sure it was otherwise; for
Athanasius was there the chief bishop and president of the
council, and not the bishop of Rome."

Scholar.--"Nay, that is not so."

Philpot.--"Then I perceive you are better seen in words, than in
knowledge of things: and I will gage with you what you will, it is
so; as you may see in the Epitome of the Councils."

Scholar.--"I will fetch Eusebius and show the contrary, and the
book of General Councils." He went into my Lord's closet, and
brought Eusebius; but the General Councils he brought not, saying
(for saving of his honesty) that he could not come by them. And
there he would have defended that it was otherwise in Eusebius,
but was not able to show the same, and so shrank away confounded.

Chancellor.--"The Church of Rome hath been always taken for the
whole catholic church; therefore I would advise you to come into
the same with us. You see all the men of this realm do condemn
you: and why will you be so singular?"

Philpot.--"I have said, and still do say, that if you can be able
to prove it unto me, that I will be of the same. But I am sure
that the church, which you make so much of, is a false church, and
a synagogue of Satan. And you with the learned men of this realm
do persecute the true church, and condemn such as be more
righteous than you."

Chancellor.--"Do you hear, Master Doctor, what he saith, that the
Church of Rome is the devil?"

Chedsey.--"I wish you did think more reverently of the Church of
Rome. What will you say if I can show you out of St. Austin, in
his Epistle written unto Pope Innocent, that the whole general
council of Carthage did allow the Church of Rome to be chiefest
over all other?"

Philpot.--"I am sure you can show no such thing." And with that he
fetched the book of St. Austin, and turned to the Epistle, but he
could not prove his allegation manifestly, but by conjectures in
this wise:--

Chedsey .--"Here you may see, that the council of Carthage writing
to Innocent the bishop, calleth the see of Rome the apostolic see.
And besides this, they write to him certifying him of things done
in the council for the condemnation of the Donatists, requiring
his approbations in the same; which they would not have done, if
they had not taken the Church of Rome for the supreme head of 
others. And moreover you may see how St. Austin doth prove the
Church of Rome to be the catholic church by continual succession
of the bishop until his time, which succession we can prove until
our days. Therefore, by the same reason of St. Austin we say now,
that the Church of Rome is the catholic church."

Philpot.--"Master Doctor, I have considered how you do weigh St.
Augustine; and, contrary to his meaning and words, you would infer
your false conclusion. As concerning that it was called by him the
apostolical see, that is not material to prove the Church of Rome
now to be the catholic church. I will grant it now that it is the
apostolical see, in respect that Paul and Peter did once there
preach the gospel, and abode there for a certain season. I would
you could prove it to be the apostolical see of that true religion
and sincerity, as the apostle left it, and did teach the same; the
which if ye could do, you might boast of Rome as of the
apostolical see: otherwise it is now of no more force, than if the
Turk at Antioch and at Jerusalem should boast of the apostolic
sees, because the apostles once did there abide, and founded the
church of Christ.

"And whereas the whole council of Carthage did write unto Pope
Innocent, certifying him of that was done in the general council,
and willing him to set his helping hand to the suppressing of the
Donatists, as they had done; that fact of the council proveth
nothing the supremacy of the bishop of Rome, no more than if the
whole convocation-house now gathered together, and agreeing upon
certain articles, might send the same to some bishop that upon
certain impediments is not present, willing him to agree thereto,
and to set them forth in his diocese. The which fact doth not make
any such bishop of greater authority than the rest, because his
consent is brotherly required.

"And touching the succession of the bishops of Rome, brought in by
St. Augustine, it maketh nothing now thereby to prove the same
catholic church, unless you can conclude with the same reason as
St. Augustine doth. And the rehearsal of the succession of the
bishops doth tend to this only, to prove the Donatists to be
heretics, because they began, as well at Rome as in Africa, to
found another church of their own setting up, than was grounded by
Peter and Paul, and by their successors, whom he reciteth until
his time, which all taught no such doctrine, neither such church
as the Donatists. And if presently you be able to prove by the
succession of bishops of Rome, (whereof you do glory,) that such
doctrine hath not been taught by any of the successors of Peter's
see, as is now taught and believed of us, you have good reason
against us: otherwise it is of no force, as I am able to declare."

Chancellor.--"Well, Master Doctor, you see we can do no good in
persuading of him. Let us minister the articles which my Lord hath
left us, unto him. How say you, Master Philpot, to these articles?
Master Johnson, I pray you write his answers."

Philpot.--"Master Chancellor, you have no authority to inquire of
me my belief in such articles as you go about, for that I am not
of my Lord of London's diocese; and, to be brief with you, I will
make no further answer herein than I have already to the bishop."

Chancellor.--"Why then let us go our ways, and let his keeper take
him away."

Thus endeth the seventh part of this tragedy.

The sum of a private conference or talk between Master Philpot and
the bishop of London.

The next day, in the morning betimes, the bishop sent one of his
men unto me, to call me up into his chapel to hear mass.

Bishop's man.--"Master Philpot, where be you?"

Philpot.--"Who is it that calleth me?"

Bishop's man.--"My Lord's will is, you should rise and come to
hear mass. Will you come or no?"

Philpot.--"My stomach is not very good this morning: you may tell
my Lord I am sick." After this the keeper was sent to bring me to
my Lord.

The keeper.--"Master Philpot, you must rise and come to my Lord."

Philpot.--"I am at your commandment, Master ter Keeper, as soon as
I can." And going out of the prison, he asked me, saying:

The keeper.--"Will ye go to mass?"

Philpot.--"My stomach is too raw to digest such raw meats of
flesh, blood, and bone, this morning." After this my keeper
presented me to the bishop in his hall.

London.--"Master Philpot, I charge you to answer unto such
articles as my chaplain, Master Dee, and my registrar, have from
me to object against you; go and answer them."

Philpot.--"My Lord, all judgments ought to be public. Therefore,
if your Lordship have any thing to charge me lawfully withal, let
me be in judgment lawfully and openly called, and I will answer
according to my duty: otherwise in corners I will not."

London.--"Thou art a foolish knave, I see well enough: thou shalt
answer whether thou wilt or no; go thy ways with them, I say."

Philpot.--"I may well go with them at your Lordship's pleasure;
but I will make them no further answers than I have said already."

London.--"No, wilt thou not, knave? Have him away, and set him in
the stocks: What! foolish knave?"

Philpot.--"Indeed, my Lord, you handle me, with others, like
fools: and we must be content to be made fools at your hands;
stocks and violence be your bishop-like alms. You go about by
force in corners to oppress, and be ashamed that your doings
should come to light: God shorten your cruel kingdom for his
mercy's sake!" And I was put by and by into the stocks, in a house
alone, separate from my fellows. God be praised that he hath
thought me worthy to suffer any thing for his name's sake. Better
it is to sit in the stocks of this world, than to sit in the
stocks of a damnable conscience.

Another conference between Bonner, bishop of London, and Master
Philpot and other prisoners.

The next day after, an hour before day, the bishop sent for me
again by the keeper.

The keeper.--"Master Philpot, arise, you must come to my Lord."

Philpot.--"I wonder what my Lord meaneth, that he sendeth for me
thus early. I fear he will use some violence towards me: wherefore
I pray you make him this answer, that if he send for me by an
order of law, I will come and answer; otherwise, since I am not of
his diocese, neither is he mine ordinary, I will not (without I be
violently constrained) come unto him."

Keeper.--"I will go tell my Lord what answer you make." And so he
went away to the bishop, and immediately returned with two of the
bishop's men, saying that I must come, whether I would or no.

Philpot.--"If by violence any of you will enforce me to go, then I
must go, otherwise I will not." And therewith one of them took me
with force by the arm, and led me up into the bishop's gallery.

London.--"What, thou art a foolish knave indeed; thou wilt not
come without thou be fetched."

Philpot.--"I am brought indeed, my Lord, by violence unto you; and
your cruelty is such, that I am afraid to come before you. I would
your Lordship would gently proceed against me by the law."

London.--"I am blamed of the lords the bishops, for that I have
not despatched thee ere this. And in faith I made suit to my Lord
Cardinal, and to all the convocation-house, that they would hear
thee. And my Lord of Lincoln stood up, and said that thou wert a
frantic fellow, and a man that will have the last word. And they
all have much blamed me, because I have brought thee so often
before the lords openly: and they say it is meat and drink to you
to speak in an open audience, you glory so of yourself. Wherefore
I am commanded to take a further order with thee; and, in good
faith, if you will not relent, I will make no further delay.
Marry, if thou wilt be conformable, I will yet forgive thee all
that is past, and thou shalt have no hurt for any thing that is
already spoken or done."

Philpot.--"My Lord, I have answered you already in this behalf,
what I will do. And as for the report of Master White, bishop of
Lincoln, I pass not; who is known to be mine enemy, for that I,
being archdeacon, did excommunicate him for preaching naughty
doctrine. If Christ my Master were called a mad-man, it is no
marvel though ye count me frantic."

London.--"Hadst thou not a pig brought thee the other day with a
knife in it? Wherefore was it, I pray thee, but to kill thyself?
or, as it is told me, (marry, I am counselled to take heed of
thee,) to kill me? But I fear thee not. I trow I am able to tread
thee under my feet; do the best thou canst."

Philpot.--"My Lord, I cannot deny but that there was a knife in
the pig's belly that was brought me. But who put it in, or for
what purpose, I know not, unless it were because he that sent the
meat thought I was without a knife, and so put it in. But other
things your Lordship needeth not to fear: for I was never without
a knife since I came into prison. And touching your own person,
you should live long, if you should live until I would go about to
kill you: and I confess by violence your Lordship is able to
overcome me."

London.--"I charge thee to answer to mine articles. Hold him a
book. Thou shalt swear to answer truly to all such articles as I
shall demand of thee."

Philpot.--"I will first know your Lordship to be mine ordinary,
before I swear herein."

London.--"What, we shall have an Anabaptist of thee, which
thinketh it not lawful to swear before a judge!"

Philpot.--"My Lord, I am no Anabaptist; I think it lawful to swear
before a competent judge, being lawfully required. But I refuse to
swear in these causes before your Lordship, because you are not
mine ordinary."

London.--"I am thine ordinary, and here do pronounce by sentence
peremptory, that I am thine ordinary, and that thou art of my
diocese." [And here he bade call in more to bear him witness.]
"And I make thee "[taking one of his servants by the arm] "to be
my notary. And now hearken to my articles:" to the which (when he
had read them) he monished me to make answer, and said to the
keeper, "Fetch me his fellows, and I shall make them to be
witnesses against him."

In the mean while came in one of the sheriffs of London, whom the
bishop (calling for two chairs) placed by him, saying, "Master
Sheriff, I would you should understand how I do proceed against
this man. Master Sheriff, you shall hear what articles this man
doth maintain;" and so he read a rabblement of feigned articles:
That I should deny baptism to be necessary to them that were born
of Christian parents; that I denied fasting and prayer, and all
other good deeds; and I maintained only bare faith to be
sufficient to salvation, whatsoever a man did besides; and I
maintained God to be the author of all sin and wickedness.

Philpot.--"Hah, my Lord! have ye nothing of truth to charge me
withal, but ye must be fain to imagine these blasphemous lies
against me! You might as well have said I had killed your father.
The Scriptures say, that God will destroy all men that speak lies
And is not your Lordship ashamed to say before this worshipful
gentleman, (who is unknown to me,) that I maintain these
abominable blasphemies which you have rehearsed? which if I did
maintain, I were well worthy to be counted a heretic, and to be
burned a hundred times, if it were possible."

London.--"I do object them unto thee, to hear what thou wilt say
in them, and how thou canst purge thyself of them."

Philpot.--"Then it was not justly said of your Lordship in the
beginning, that I did maintain them, since almost I hold none of
these articles you have read, in form as they are written."

London.--"How sayest thou? Wilt thou answer to them or no?"

Philpot.--"I will first know you to be mine ordinary, and that you
may lawfully charge me with such things; and then afterward, being
lawfully called in judgment, I will show my mind fully thereof;
and not otherwise."

London.--"Well, then I will make thy fellows to be witnesses
herein against thee. Where are they? Come!"

Keeper.--"They be here, my Lord."

London.--"Come hither, sirs: hold them a book. You shall swear by
the contents of that book, that you shall (all manner of
affections laid apart) say the truth of all such articles as you
shall be demanded of concerning this man here present, which is a
very naughty man. And take you heed of him, that he doth not
deceive you, as I am afraid he doth you much hurt, and
strengtheneth you in your errors."

Prisoners.--"My Lord, we will not swear, except we know whereto:
we can accuse him of no evil, we have been but a while acquainted
with him."

Philpot.--"I wonder your Lordship, knowing the law, will go about,
contrary to the same, to have infamous persons to be witnesses:
for your Lordship doth take them to be heretics, and by the law a
heretic cannot be a witness."

London.--"Yes, one heretic against another may be well enough. And
Master Sheriff, I will make one of them to be witness against
another."

Philpot.--"You have the law in your hand, and you will do what you
list."

Prisoners.--"No, my Lord."

London.--"No, will you not? I will make you swear, whether you
will or no. I ween they be Anabaptists, Master Sheriff: they think
it not lawful to swear before a judge."

Philpot.--"We think it lawful to swear for a man judicially
called, as we are not now, but in a blind corner."

London.--"Why then, seeing you will not swear against your fellow,
you shall swear for yourselves; and I do here in the presence of
Master Sheriff object the same articles unto you as I have done
unto him, and do require you, under the pain of excommunication,
to answer particularly unto every one of them when ye shall be
examined, as ye shall be by and by examined by my registrar and
some of my chaplains."

Prisoners.--"My Lord, we will not accuse ourselves. If any man can
lay any thing against us, we are here ready to answer thereto:
otherwise we pray your Lordship not to burden us; for some of us
are here before you, we know no just cause why."

London.--"Master Sheriff, I will trouble you no longer with these
froward men." And so he rose up, and was going away, talking with
Master Sheriff.

Philpot.--"Master Sheriff, I pray you record how my Lord
proceedeth against us in corners, without all order of law, having
no just cause to lay against us."

And after this [we] were all commanded to be put in the stocks,
where I sat from morning until night; and the keeper at night upon
favour let me out.

Another private conference between the bishop of London and Master
Philpot in the coal-house.

The Sunday after, the bishop came into the coal-house at night
with the keeper, and viewed the house, saying that he was never
here before: whereby a man may guess how he hath kept God's
commandment in visiting the prisoners, seeing he was never with
them that have been so nigh his nose. And he came not then for any
good zeal, but to view the place, and thought it too good for me;
and therefore, after supper, between eight and nine, he sent for
me, saying--

London.--"Sir, I have great displeasure of the queen and the
council for keeping you so long, and letting you have so much
liberty. And besides that, you are yonder, and strengthen the
other prisoners in their errors, as I have laid wait for your
doings, and am certified of you well enough. I will sequester you
therefore from them, and you shall hurt no more as you have done,
and I will out of hand despatch you, as I am commanded, unless you
will be a conformable man."

Philpot.--"My Lord, you have my body in your custody; you may
transport it whither you please: I am content. And I would you
would make as quick expedition in my judgment, as, you say, I long
there-for; and as for conformity, I am ready to yield to all
truth, if any can bring better than I."

London.--"Why, will you believe no man but yourself, whatsoever
they say?"

Philpot.--"My belief must not hang upon men's sayings, without
sure authority of God's word, the which if any can show me, I will
be pliant to the same. Otherwise, I cannot go from my certain
faith to that which is uncertain."

London.--"Have you then the truth only?"

Philpot.--"My Lord, I will speak my mind freely unto you, and upon
no malice I bear to you, before God. You have not the truth,
neither are you of the church of God; but you persecute both the
truth and the true church of God, for the which cause you cannot
prosper long. You see God doth not prosper your doings according
to your expectations: he hath of late showed his just judgment
against one of your greatest doers, who by report died miserably.
I envy not the authority you are in. You that have learning should
know best how to rule. And seeing God hath restored you to your
dignity and living again, use the same to God's glory, and to the
setting forth of his true religion; otherwise it will not
continue, do what you can." With this saying he was silenced.

London.--"That good man was punished for such as thou art. Where
is the keeper? Come, let him have him to the place that is
provided for him. Go your way before."

And he followed me, calling the keeper aside, commanding to keep
all men from me, and narrowly to search me, (as the sequel did
declare,) and brought me to his privy door that goeth into the
church, and commanded two of his men to accompany the keeper, and
to see me placed. And afterwards I passed through Paul's, up to
Lollards' Tower, and after that turned along all the west side of
Paul's through the wall, and passing through six or seven doors,
came to my lodging through many straits; where I called to
remembrance, that strait is the way to heaven. And it is in a
tower, right on the other side of Lollards' Tower, as high almost
as the battlements of Paul's, eight feet of breadth, and thirteen
of length, and almost over the prison where I was before, having a
window opening toward the east, by the which I may look over the
tops of a great many houses, but see no man passing into them: and
whoso walketh in the bishop's outer gallery going to his chapel,
may see my window and me standing in the same. And as I was come
to my place the keeper plucked off my gown, and searched me very
narrowly,, and took away penner, inkhorn, girdle, and knife; but
(as God would) I had an inkling a little before I was called, of
my removing, and thereupon made an errand to the stool, where,
full sore against my will, I cast away many a sweet letter and
friendly: but that I had written of my last examination before, I
thrust into my hose, thinking the next day to have made an end
thereof, and with going it was fallen down to my leg, the which he
by feeling did soon espy, and asked what that was. I said, they
were certain letters: and with that he was very busy to have them
out. "Let me alone," said I, "I will pluck them out." With that I
put in my hand, having two other letters therein, and brought up
the same writing to my pocket-hole, and there left it, giving him
the other two letters that were not of any great importance; the
which, to make a show that they had been weighty, I began to tear
as well as I could, till they snatched them from me; and so
deluded him (I thank God) of his purpose.

After this he went his way, and as he was going one of them that
came with him said, that I did not deliver the writings I had in
my hose, but two other letters I had in my hand before. "No did?"
quoth he, "I will go search him better "the which I hearing,
conveyed my examination I had written into another place beside my
bed, and took all the letters I had in my purse, and was tearing
of them when he came again; and as he came I threw the same out of
my window, saying that I heard what he said: wherefore I did
prevent his searching again, whereof I was right glad. God be
praised that gave me that present shift to blind their eyes from
the knowledge of my writings, the which if they had known, it
would have been a great occasion of more straiter keeping and
looking unto, although they look as narrowly as they may.

The eighth examination of John Philpot, before the bishop of
London, the bishop of St. David's, Master Mordant, and others, in
the bishop's chapel.

The next day after, my keeper came before day in the morning to
call me down, and so was I brought down into his wardrobe, where
with a keeper I was left, and there continued all the day. But
after dinner I was called down into the chapel, before the bishop
of London, the bishop of St. David's, Master Mordant, one of the
queen's council, Master Archdeacon of London, and before a great
many more Balaamites. And the bishop spake unto me in this wise:--

London.--"Sir, here I object and lay unto you, in the presence of
my Lord of St. David's, and of Master Mordant, and of these
worshipful men, these articles here in this libel contained."

And openly he read them. To whom when I would particularly have
answered to some of his blasphemies, he would not permit me, but
said, I should have leisure enough to say what I would when he had
said. "And unto these here I add another schedule. Also I require
thee to answer to the catechism set forth in the schismatical time
of King Edward. Also I will thee to answer to certain conclusions
agreed upon both in Oxford and Cambridge. And I here do bring
forth these witnesses against thee in thine own presence, namely,
my Lord of St. David's, Master Mordant, and Master Harpsfield,
with as many of you as were present in the disputation he made in
the convocation-house; willing you to testify, of your oaths taken
upon a book, the stubborn and unreverent behaviour he did there
use against the blessed sacrament of the altar. Give me a book!
"And receiving one, he opened the same, saying, I will teach him
here one trick in our law which he knoweth not; that is, my Lord
of St. David's, because you are a bishop, you have this privilege,
that you may swear, by looking on the gospel book, without
touching of the same." And so he opened the book in his sight, and
shut it again, and caused the others to put their hands on the
book, and take their oath, and willed them to resort to his
registrar to make their depositions when they might be best at
leisure. And afterwards he turned to me and said, "Now sir, you
shall answer but two words, whether you will answer to these
articles which I have laid unto you, directly, yea, or nay?"

Philpot.--"My Lord, you have told a long tale against me,
containing many lying blasphemies, which cannot be answered in two
words. Besides this, you promised me at the beginning, that I
should say what I could for my defence, and now will you not give
me leave to speak? What law is this?

London.--"Speak, yea or nay, for you shall say no more at this
time."

The cause was, as I guess, that he saw so many there gathered to
hear.

Philpot.--"Then my two words you would have me speak shall be,
that I have appealed from you, and take you not for my sufficient
judge."

London.--"Indeed, Master Mordant, he hath appealed to the king and
to the queen; but I will be so bold with her Majesty, to stay that
appeal in mine own hands."

Philpot.--"You will do what you list, my Lord, you have the law in
your hands."

London.--"Wilt thou answer or no?"

Philpot.--"I will not otherwise than I have said."

London.--"Registrar, note his answer that he maketh."

Philpot.--"Knock me on the head with a hatchet, or set up a stake
and burn me out of hand, without further law: as well you may do
so, as do that you do, for all is without order of law. Such
tyranny was never seen as you use now-a-days; God of his mercy
destroy your cruel kingdom." And whilst I spake this, the bishop
went away in haste.

St. David's.--"Master Philpot, I pray you be quiet, and have
patience with you."

Philpot.--"My Lord, I thank God I have patience to bear and abide
all your cruel intents against me: notwithstanding I speak this
earnestly, being moved thereto justly, to notify your unjust and
cruel dealing with men in corners, without all due order of law."

After this, at night, I was conducted again by three or four into
the coal-house.

The ninth examination of Master Philpot before the bishop of
London, and his chaplains.

In the morning, the next day, I was called down betimes by my
keeper, and brought again into the wardrobe, where I remained
until the bishop had heard his mass; and afterward he sent up for
me into his inward parlour, and there he called for a chair to sit
down, and brought his infamous libel of his forged articles in his
hand, and sat down, willing me to draw near unto him, and said:

London.--"I am this day appointed to tarry at home from the
parliament-house, to examine you and your fellows upon these
articles; and you stand dallying with me, and will neither answer
to nor fro. I wis all your exceptions will not serve you. Will it
not be a fair honesty for you, think ye, that when thou comest
before my Lord Mayor and the sheriffs, and other worshipful
audience, when I shall say before them all, that I have had thee
these many times before me, and before so many learned men, and
then thou couldst say nothing for that thou standest in, for all
thy brags of learning, neither wouldst answer directly to any
thing?"

Philpot.--"My Lord, I have told you my mind plain enough; but yet
I do not intend to lose that privilege the law giveth me, the
which is, free choice to answer where I am not bound, and this
privilege will I cleave unto, until I be compelled otherwise."

London.--"Well, I perceive you will play the obstinate fool. Lay
thine appellation when thou comest in judgment, and answer in the
mean while to these articles."

Philpot.--"No, my Lord, by your leave I will not answer to them,
until my lawful appeal be tried."

London.--"Well, thou shalt hear them."

And with that he began to read them. I shrank back into the
window, and looked on a book. And after he had read them over he
said unto me.

London.--"I have read them over, although it hath not pleased you
to hear me. I marvel, in good faith, what thou meanest to be so
wilful and stubborn, seeing thou mayest do well enough if thou
list. It is but a singularity. Dost thou not see all the realm
against thee?"

Philpot.--"My Lord, I speak unto you in the witness of God, before
whom I stand, that I am neither wedded to mine own will, neither
stand upon mine own stubbornness or singularity, but upon my
conscience instructed by God's word; and if your Lordship can show
better evidence than I have for a good faith, I will follow the
same."

London.--"What! thou wilt not, lo, for all that! Well, all that is
past shall be forgotten; and be thou conformable unto us. I wis
thou mightest find as much favour as thou wouldest desire."

Then I, perceiving that he fawned so much upon me, thought it good
to give him some comfort of my relenting, to the intent I might
give him and his hypocritical generation openly a further foil,
perceiving that they dare reason openly with none, but with such
as be unlearned, and for lack of knowledge not able to answer, or
else with such as they have a hope that, for fear or love of the
world, will recant: I said, "My Lord, it is not unknown to you,
that I have openly, in the audience of a great number, stood to
the maintenance of these opinions I am in, and by learning did
offer to defend them; therefore, my Lord, I would it might openly
appear to the world that I am won by learning; or else what will
they say, but that, either for fear or love of the world, I am
without any ground turned from the truth? And if I hear any kind
of learning openly showed, I shall be as conformable as you may
require me."

London.--"Yea, marry, now ye speak somewhat like a reasonable man.
I wis you might have had a great deal more favour in my house, and
liberty, than you have had; and you shall lack nothing that is
within my house: call for it, and you shall have it. And what is
it that you would openly by learning somewhat be satisfied in?
tell me."

Philpot.--"My Lord, I have openly said, and do believe it also,
that your sacrifice of the mass is no sacrament."

London.--"What! do you deny the presence of Christ in the
sacrament?"

Philpot.--"No, my Lord, I deny not the presence of Christ in the
sacrament, but I have denied the sacrament of the altar, as it is
used in your mass, to be the true sacrament of Christ's
institution: and first, it must be proved a sacrament, before
there can be any presence granted."

London.--"Why, do you deny the mass to be a sacrament? I pray you
what is a sacrament? Is it not a sign of a holy thing, as St.
Austin doth define it?"

Philpot.--"Yes, verily, that it is."

London.--"Then I make this argument unto you: a sacrament is the
sign of a holy thing: but the mass is the sign of a holy thing;
ergo, it is a sacrament."

Philpot.--"You must add this to your major, or first proposition,
as St. Augustine doth mean, that a sacrament is the sign of a holy
thing instituted of God, and commanded: for otherwise it can be no
sacrament, for all men cannot make a sacrament."

London.--"I grant that: and such a sign of a holy thing is the
mass of Christ's institution."

Philpot.--"I deny that, my Lord."

London.--"I will prove this by St. Augustine by and by. I will go
show you the book, and you shall have any book I have that you
will demand. Ho! who is without there? Call me Master Doctor
Chedsey, Master Archdeacon, Master Cosins, and other chaplains
hither."

"Here, my Lord. Master Doctor Chedsey is gone to Westminster, and
Master Archdeacon was here even now."

London.--"Master Cosins, I pray you examine him upon these
articles, and write his answer he maketh to every one of them. I
will go examine his fellows, and send you St. Augustine by and by.
I find this man more conformable than he was before."

Cosins.--"I trust, my Lord, you shall find him at length a good
catholic man. Marry, here be a sight of heresies! I dare say you
will hold none of them, nor stand in any of them. How say you to
the first?"

Philpot.--"Master Cosins, I have told my Lord already, that I will
answer to none of these articles he hath objected against me: but,
if you will with learning answer to that which is in question
between my Lord and me, I will gladly hear and commune with you."

Cosins.--"No, will you? Why, what is that, then, that is in
question between my Lord and you?"

Philpot.--"Whether your mass be a sacrament, or no."

Cosins.--"What, the mass to be a sacrament? who ever doubted
thereof?"

Philpot." If it be an undoubted truth, you may the sooner prove
it; for I doubt much thereof."

Cosins.--"Why, I will prove it. It is the sign of a holy thing:
ergo, it is a sacrament."

Philpot.--"I deny your antecedent."

Cosins.--"What, will you so? then there is no reasoning with you."

Thus Master Cosins gave over in the plain field for want of
further proof. And then the morrow-mass chaplain began to speak
for his occupation; and with that Master Harpsfield came out from
my Lord with St. Augustine's Epistles, saying.

Harpsfield.--"My Lord hath sent you here St. Augustine to look
upon, and I pray you look what he saith in a certain epistle which
he writeth: I will read over the whole. Here you may hear the
celebration of the mass, and how it reproveth them that went a
hawking and hunting before the celebration of the same, on the
sabbath and holy-days."

Philpot.--"I perceive the contents of this epistle, and I see
nothing herein against me, neither any thing that maketh for the
proof of your sacrament of the mass."

Harpsfield.--"No! doth he not make mention of the mass, and the
celebration thereof? what can be spoken more plain?"

Philpot.--"St. Austin meaneth of the celebration of the communion,
and of the true use of the sacrament of the body and blood of
Christ, and not of your private mass, which you of late years have
erected in the stead thereof; or this word mass' hath been an old
term attributed to the communion even from the primitive church.
And I pray you tell me what missa doth signify. I think not many
that say mass can well tell."

Cosins.--"No? cannot? That is marvel."

Philpot.--"Then tell me, if you can." But Master Cosins and my
morrow-mass chaplain were both dumb, looking upon Master
Harpsfield for help; and at length he spake.

Harpsfield.--"You think it cometh of the Hebrew word massah, as
though none were seen in the Hebrew but you."

Philpot.--"I have not gone so long to school, to derive the
signification of missa out of Hebrew: but I have learned to
interpret Greek words by Greek, and Latin by Latin, and Hebrew by
Hebrew. I take the communion to be called missa, (sent,) a
mittendo, (from sending,) of such things as at the celebration of
the communion were sent by such as were of ability, to the relief
of the poor, where the rich brought after their devotion and
ability, and required the minister, in the celebration of the
communion, to pray unto God for them, and to accept their common
alms, which they at such times did send for the help of their poor
brethren and sisters; and for this cause was it called missa, as
learned men do witness. At the which celebration of the mass, all
that were present did communicate under both kinds, according to
Christ's institution, as they did in St. Augustine's time. But
unless you can show that your mass is used as then it was, ye
shall never by the name of mass (which St. Augustine attributed to
the true use of the communion) prove your private mass to be a
sacrament, unless ye can prove the same now to be in your masses
as was then, which is clean contrary."

Harpsfield.--"What! deny you the mass to be a sacrament? for
shame, speak it not."

Philpot.--"I will not be ashamed to deny it, if you cannot prove
it."

Harpsfield.--"Why, it is a sacrifice, which is more than a
sacrament."

Philpot.--"You may make of it as much as you list: but you shall
never make it a sacrifice, as you may imagine thereof, but first
it must be a sacrament, for of the sacrament you deduce your
sacrifice."

Harpsfield.--"Why? doth not Christ say, This is my body? and doth
not the priest pronounce the same that Christ did?"

Philpot.--"The pronunciation only is not enough, unless the words
be therewithal applied to the use, as Christ spake them to. For
though ye speak the words of baptism over water never so many
times, yet there is no baptism unless there be a Christian person
to be baptized."

Harpsfield.--"Nay, that is not like; for Hoc est corpus meum, is
an indicative proposition, showing a working of God in the
substance of bread and wine."

Philpot.--"It is not only an indicative proposition, but also
imperative or commanding. For he that said, This is my body; said
also, Take ye, eat ye. And except the former part of the
institution of Christ's sacrament be accomplished according to the
communion, the latter, This is my body, can have no verification,
take it which way you will, and how you will."

Morrow-mass chaplain.--"Why then you will make the sacrament to
stand in the receiving, and that receiving maketh it a sacrament."

Philpot.--"I do not say, that the receiving only maketh it a
sacrament, but I say, that a common receiving must needs be
concurrent with the true sacrament, as a necessary member, without
the which it cannot be a sacrament; because Christ hath made this
a principal part of the sacrament, Take ye, eat ye, which you do
not in your mass according to Christ's institution. Wherefore it
can be no sacrament, for that it wanteth of Christ's institution."

Cosins.--"We do forbid none to come to it, but as many as list may
be partakers with us at the mass, if they require it."

Philpot.--"Nay, that they shall not, though they require it; you
will minister but one kind unto them, which is not after Christ's
institution. Besides that, you ought, before you go to mass, to
exhort all that be present, to make a sacrifice of thanksgiving,
for Christ's passion with you, and exhort them to be partakers
with you, according to Christ's commandment, saying unto all that
be present, Take ye, eat ye: and likewise, by preaching, show
forth the Lord's death, which you do not."

Cosins.--"What if all things be done even as you would have it,
and whilst the minister is about to minister the sacrament, before
any have received it, there rise a certain hurly-burly, that the
communicants be compelled to go away: is it not a sacrament for
all that none have communicated beside the priest?"

Philpot.--"In this case, where all things are appointed to be done
according to God's word, if incident necessity had not let, I
cannot say but it is a sacrament, and that he which hath received,
hath received the true sacrament." After this the morrow-mass
priest made this apish reason:

The morrow-mass priest.--"If the sacrament of the mass be no
sacrament, unless all do receive it, because Christ said, Take ye,
eat ye; then the sacrament of baptism is no sacrament where there
is but one baptized, because Christ said to his apostles, Go
preach the gospel to all creatures, baptizing all nations in the
name of the Father, &c."

Philpot.--"In that saying of Christ, baptizing all nations is a
commandment to the apostles, to baptize all sorts of men, and to
exclude none that believe, be he Gentile or Jew; not meaning all
at once, for that were impossible. And there are many examples
that baptism may be singularly ministered to one person, as we
have example in Christ baptized of John, and in the eunuch
baptized of Philip, with many more such like: but so have you not
of the sacrament of the body and blood of Christ; but
contrariwise, by the express words of St. Paul, you are commanded
to use it in a communion and participation of many together, As
oft as ye come together to eat [meaning the Lord's supper] tarry
one for another. And also the minister in the celebration of the
sacrament speaketh unto all that be present in Christ's behalf, to
communicate with him, saying, Take ye, and eat ye. Wherefore, as
many as be present and do not communicate, break God's commandment
in not receiving the same. And the minister is no just minister
that doth not distribute the sacrament, as Christ did, to all that
are present; and where God's word is transgressed, there is not
Christ present, and consequently it is no sacrament."

Harpsfield.--"What! would you have it no sacrament without it be a
communion?"

Philpot.--"I make it not so, but God's express word teacheth me
so, yea, also all the ancient writers; as St. Chrysostom, writing
upon the Epistle to the Ephesians, saith, 'that the oblation is in
vain, where none doth communicate with the priest.' If by his
judgment the action of the priest alone is in vain, where is no
communion, how can that be a sacrament, which he calleth a vain
oblation, and a vain standing at the altar?"

Cosins.--"You are such another fellow as I have not heard, that
will not have the mass to be a sacrament: you are no man for me to
reason withal. Come, let us go [pointing to the morrow-mass
chaplain]: we will leave you, Master Archdeacon, and him
together." And so they went away. Afterward the archdeacon fell
into earnest persuasions with me, saying:

Harpsfield.--"Master Philpot, you and I have been of old
acquaintance a long time. We were school-fellows both in
Winchester and in Oxford many years. Wherefore I must wish you as
well to do as myself, and I pray you so think of me."

Philpot.--"I thank you for your good will towards me. But if you
be deceived, (as I am sure you are,) I shall desire you not to
wish me deceived with you; for afore God, I tell you plainly, you
are highly deceived, and maintain false religion, and be not those
men you take yourselves for; and if you do not repent, and leave
off your persecuting of Christ's truth, you will go to the devil
for it. Therefore consider it in time. I give you warning, for
else, in the day of judgment, I shall be a witness against you,
that I told you this, here talking together."

Harpsfield.--"Fie, that is but your own vain singular opinion. I
perceive you are now still that man you were in Oxford."

Philpot.--"I trust you can report no notorious evil that ever you
knew by me there."

Harpsfield.--"I can say no evil of your conversation, but I knew
you to be a studious man. Marry, if you remember when we met in
disputation in parvis, you would not lightly give over; and for
that cause I speak what I have said."

Philpot.--"Master Harpsfield, you know in the schools of Oxford,
when we were young men, we did strive much upon vain glory, and
upon contention, more than for the truth; but now, our years and
our riper learning teach us to fall to a truth, which must be our
portion for ever. And if I was then, in my time of ignorance,
earnest in my own cause, I ought now to be earnest in my Master
Christ's cause, and his truth. I know now that nothing done upon
vain glory and singularity can please God, have it never so godly
a show: wherefore I pray you judge not so of me now."

Harpsfield.--"What, will you think yourself better learned than
all the learned men in this realm?"

Philpot.--"My faith hangeth not upon the learned of the world, but
upon the learned of God's word."

Harpsfield.--"Well, I will talk with you no more as now, but pray
to God to open your heart."

Philpot.--"I pray God open both our hearts, to do more his will,
than we have done in times past."

Harpsfield.--"Ho! keeper, take him away with you."

Philpot.--"I pray you, Master Harpsfield, tell me what this
pronoun hoc doth demonstrate and show, in this indicative
proposition, as you call it, Hoc est corpus meum, This is my
body?"

Harpsfield.--"It doth demonstrate the substance of bread, which by
the words spoken by the priest, and by the omnipotency of God, is
turned into the substance of Christ's very body."

Philpot.--"Is the substance of the bread, as you say, turned into
Christ's body?"

Harpsfield.--"Yea, that it is."

Philpot.--"Why, then Christ's body receiveth daily a great
increase of many thousand pieces of bread into his body, and that
is his body become now, which was not before; and by this you
would seem to make, that there is an alteration in Christ's
glorified body, which is a wicked thing to think."

Then Harpsfield fetched about again, and remembering better
himself, and seeing the inconvenience of his first assertion, of
the transubstantiation of bread into Christ's body, he said, that
the substance of bread, after the words spoken by the priest, was
evacuated or vanished away by the omnipotency of God."

Philpot.--"This is another song than you sang first; and here you
may see how contrary you are to yourselves: for indeed your
schoolmen do hold, that the very substance of bread is really
turned into the substance of Christ's body. And now, you
perceiving of late the inconvenience which is objected against you
in that opinion, you are driven to imagine a new shift, and say,
the substance of bread is evacuated, contrary to that your church
hath first believed and taught. Oh, what contrariety is there
among you, and all to deface the sincere truth!"

Harpsfield.--"Is not God omnipotent? and cannot he do as he hath
said?"

Philpot.--"But his omnipotence will not do as you say, contrary to
his word and to his honour. It is not God's honour to include him
bodily into a piece of bread, and of necessity to tie him thereto.
It is not God's honour for you to make a piece of bread God and
man, which you see before your face doth putrify after a certain
time. Is not God's omnipotency as able to give his body with the
sacramental bread, as to make so many turnings-away of the bread
as you do, and that directly against the Scripture, which calleth
it bread many times after the consecration? Are you not ashamed to
make so many alterations of the Lord's holy institution as you do,
and to take away the substantial parts of the sacrament, as, Take
ye, eat ye; Drink ye all of this; Do ye this in remembrance of me:
and to place in their steads, Hear ye, gaze ye, knock ye, worship
ye, offer ye, sacrifice ye for the quick and the dead? If this be
not blasphemy to God and his sacraments, to add and to pluck away
in this sort, and that contrary to the mind of all ancient
writers, and contrary to the example of Christ and all his
apostles, tell me."

Harpsfield.--"I know you have gathered the sayings of the doctors
together which make for your purpose: I will talk no longer with
you."

Philpot.--"I pray God open both our hearts, to do more his will,
than we have done in times past."

Harpsfield.--"Ho! keeper, take him away with you."

The tenth examination of John Philpot, before the bishop of
London, his registrar, and others.

The next day after dinner I was brought into my Lord's upper hall,
and there he called me before him and his registrar, and before
Dr. Chedsey, in the presence of two homely gentlemen, and a priest
which I knew not: at what time the bishop said.

London.--"I do here lay unto this man in your presence, (requiring
you to be a witness against him, as much as you know in any of
them,) these articles, this book of the catechism made in King
Edward's days, also these conclusions agreed upon both in Oxford
and Cambridge. Also I lay unto him, that he hath despised the
censures of the church, and hath stood accursed more than this
twelvemonth, and never required absolution thereof. How say you,
wast thou not accursed by my Lord Chancellor?"

Philpot.--"I was excommunicated by him wrongfully, and without any
just cause, and without order of law; being never personally
cited."

London.--"Didst thou not tell me the other day, when I required
thee to come to the mass, that thou wast excommunicated, and
therefore by the law couldst not hear mass? How long hast thou
been thus excommunicated?"

Philpot.--"More than a twelvemonth and a half."

London.--"Lo, you may hear what he saith: write it."

Philpot.--"But as you would have written, that I have said I have
been thus long excommunicated; so also let him write, that I did
require of my Lord Chancellor that did excommunicate me, my
absolution, but he would not give it me, saying, that I was
excommunicatus ipso jure, because I was a heretic, as it pleased
him to call me; therefore accursed by your law: and so commanded
me to prison, where I remain."

Gentleman.--"Why do you not require absolution at my Lord's hands
here now?"

Philpot.--"Because he is not mine ordinary, neither hath by the
law any thing to do with me of right."

London.--"What an obstinate fool is this! I tell thee I will be
thine ordinary, whether thou wilt or no."

Philpot.--"And because of this your unrighteous force towards me,
I have appealed from you, and require you, Master Registrar, that
my appeal may be entered in writing."

London.--"Have you heard such a froward fellow as this? he seemed
yesterday to be very tractable, and I had a good hope of him. I
tell thee thou art of my diocese."

Philpot.--"I am of Winchester diocese, and not of London diocese."

London.--"I pray you may not a man be of two dioceses at once?"

Philpot.--"No, that he cannot."

London.--"Lo, will you see what an ignorant fool this is in the
law, in the which he would seem to be seen! I tell thee a man may
be of three dioceses at once: as if thou wert born in London, by
reason thereof thou shouldst be of my diocese: or else if thou
wert not born here, but hadst a dignity, also thou art to be
counted of my diocese: or else by reason of thy habitation in my
diocese."

Philpot.--"In none of these respects I am of your Lordship's
diocese. But for all that, this will not follow, that I, dwelling
at Winchester, am at that present of London diocese."

London.--"What wilt thou lay thereof? Wilt thou recant if I prove
it?"

Philpot.--"But what shall I win, if you do not?"

London.--"I will give thee my bishopric, if I prove it not."

Philpot.--"Yea, but who shall deliver it me if I win?"

London.--"Thou art an arrogant fool. Enter their oaths, and take
these witnesses' depositions. I must be gone to the parliament-
house."

After this spake unto me a priest standing by, asking me whether I
was kin to my Lord Riche, or no.

Philpot.-- I said, "He said so himself to me the other day, but
how, I know not."

Chedsey.--"I heard him say he was his nigh kinsman."

Balaamite.--"Why, then you and I must be of kin, for he is my nigh
kinsman. How chanceth it that you and I be of contrary judgments?"

Philpot.--"It is no marvel; for Christ prophesied, That the father
shall be divided against the son, and the son against the father,
for my truth's sake."

Balaamite.--"You do hold (as I understand) against the blessed
sacrament of the altar, and against the holy mass."

Philpot.--"If you can prove it a sacrament, I will not hold
against you."

Balaamite.--"What, prove it a sacrament, quoth he! Doth not St.
Paul say, That such things as the eye hath not seen, neither ear
heard, hath God prepared for them that love him?"

Philpot.--"That saying of St. Paul concerneth nothing your
sacrament; but is meant of the heavenly joys that be prepared for
all faithful believers."

Balaamite.--"Why, then I perceive you understand not St. Paul. By
God, you are deceived."

Philpot.--"You ought not to swear, kinsman, if you will that I
shall so call you; and without disworship of our kindred, I
understand St. Paul as well as you, and know what I say." [And
with that showed him a Greek Testament with Erasmus's translation,
and with the old also, demanding him which text he was best
acquainted withal.]

Balaamite.--"I knew Greek too once, as well as you; I care not
which you read."

Philpot.--"You know them then all alike; you understand the one as
well as the other." With this my Balaamite kinsman departed in a
fury.

The next day after I was brought down again, after dinner, to the
chapel, and there my Balaamite kinsman (to verify the Scriptures,
that a man's own kinsfolks shall be his enemies) came in with the
bishop as a witness against me: and there the bishop caused
another that came to him about other matters, to swear also to be
a witness against me, which was a priest also; saying, "You shall
swear to depose all the truth of certain articles you shall be
inquired of concerning this man; and here I (according to the law)
do bring them forth in thy presence."

Philpot.--"My Lord, I do not agree to the production of them, but
do appeal from all these and other your proceedings against me:
and require you, Master Registrar, that my appeal may be entered,
and I will give you for your labour."

Registrar.--"Your appeal shall be entered at leisure. Whom do you
appeal unto? tell me."

Philpot.--"I appeal to a higher judge, as to the lieutenant of the
archbishopric of Canterbury; for I know not who is bishop thereof
at this present." With that the bishop went away, and my Balaamite
kinsman, looking big upon me, but said never a word.

Thus have I in haste scribbled out all my examinations hitherto,
that the same which hath been done unto me in dark, might come to
light, and that the papists' unjust proceedings, and nakedness in
their false religion, might be known to their con- fusion. Jesus
is Emmanuel, that is, God with us. Amen. 1555.

The examinations of Master Philpot in open judgment, by Bishop
Bonner, in the consistory at Paul's, on the thirteenth and
fourteenth of December.

THE bishop, having sufficiently taken his pleasure with Master
Philpot in his private talks, and seeing his zealous, learned, and
immutable constancy, thought it now high time to rid his hands of
him, and therefore on the thirteenth and fourteenth days of
December, sitting judicially in the consistory at Paul's, he
caused him to be brought thither before him and others, as it
seemeth, more for order's sake, than for any good affection to
justice and right judgment. The effect as well of which their two
sundry proceedings, as also of one other, had the eleventh day of
the same month in his chapel, appears in a manner to be all one.
The bishop therefore first speaking to Master Philpot, said:--

"Master Philpot, amongst other things that were laid and objected
unto you, these three things ye were especially charged and
burdened withal. The first is, that you, being fallen from the
unity of Christ's catholic church, do refuse and will not come to
be reconciled thereunto. The second is, that you have
blasphemously spoken against the sacrifice of the mass, calling it
idolatry. And the third is, that you have spoken against the
sacrament of the altar, denying the real presence of Christ's body
and blood to be in the same. And according to the will and
pleasure of the synod legative, ye have been oft by me invited and
required to go from your said errors and heresies, and to return
to the unity of the catholic church, which if ye will now
willingly do, ye shall be mercifully and gladly received,
charitably used, and have all the favour I can show you. And now,
to tell you true, it is assigned and appointed me to give sentence
against you, if you stand herein, and will not return. Wherefore,
if ye so refuse, I do ask of you, whether you have any cause that
you can show, why I should not now give sentence against you?"

Philpot.--"Under protestation, not to go from my appeal that I
have made, and also not to consent to you as my competent judge, I
say, touching your first objection concerning the catholic church,
I neither was nor am out of the same. And as touching the
sacrifice of the mass, and the sacrament of the altar, I never
spake against the same. And as concerning the pleasure of the
synod, I say, that these twenty years I have been brought up in
the faith of the true catholic church, which is contrary to your
church, whereunto you would have me to come: and in that time I
have been many times sworn (as well in the reign of King Henry the
Eighth, as in the reign of good King Edward his son) against the
usurped power of the bishop of Rome, which oath I think that I am
bound in my conscience to keep, quia teneor reddere Domino
juramentum. But if you, or any of the synod, can by God's word
persuade me that my said oath was unlawful, and that I am bound by
God's law to come to your church, faith, and religion, whereof you
be now, I will gladly yield, agree, and be conformable unto you;
otherwise not."

Bonner then, not able, with all his learned doctors, to accomplish
this his offered condition, fell to persuading of him, as well by
his accustomed vain promises, as also by bloody threatenings, to
return to their church: to the which Philpot answered, "You, and
all other of your sort, are hypocrites, and I would all the world
did know your hypocrisy, your tyranny, ignorance, and idolatry."

Upon these words, the bishop did for that time dismiss him,
commanding that on Monday the sixteenth day of the same month,
between the hours of one and three in the afternoon, he should
again be brought thither, there to have the definitive sentence of
condemnation pronounced against him, if he remained then in his
former constancy.

The last examination of Master John Philpot; December the
sixteenth.

At which day and time, Master Philpot being there presented before
the bishops of London, Bath, Worcester, and Lichfield, Bonner,
bishop of London, began to talk in this manner.

London.--"My Lords, Stokesley my predecessor, when he went to give
sentence against a heretic, used to make this prayer: Deus qui
errantibus, ut in viam possint redire, justiti� veritatisque tu�
lumen ostendis, da cunctis qui christiana professione censentur,
et illa respuere qu� huic inimica sint nomini, et ea qu� sint apta
sectari per Christum Dominum nostrum. Amen. Which I will follow."
And so he read it with a loud voice in Latin. To which Master
Philpot said, "I would ye would speak in English, that all men
might hear and understand you; for Paul willeth that all things
spoken in the congregation to edify, should be spoken in a tongue
that all men might understand."

Whereupon the bishop did read it in English: and when he came to
these words, "To refuse those things which are foes to his name;"
Philpot said, "Then they all must turn away from you; for you are
enemies to that name, (meaning Christ's name,) and God save us
from such hypocrites as would have things in a tongue that men
cannot understand."

London.--"Whom do you mean?"

Philpot.--"You, and all other that be of your generation and sect.
And I am sorry to see you sit in the place that you now sit in,
pretending to execute justice, and to do nothing less but deceive
all men in this realm." And then turning himself unto the people,
he further said, "Oh! all you gentlemen, beware of these men,
(meaning the bishops,) and all their doings, which be contrary
unto the primitive church. And I would know of you, my Lord, by
what authority you proceed against me."

London.--"Because I am bishop of London."

Philpot.--"Well, then ye are not my bishop, nor have I offended in
your diocese. And moreover I have appealed from you, and therefore
by your own law you ought not to proceed against me; especially
being brought hither from another place by violence."

London.--"Why, who sent you hither to me?"

Philpot.--"That did Dr. Story and Dr. Cook, with other the king
and queen's commissioners. And, my Lord, is it not enough for you
to worry your own sheep, but ye must also meddle with other men's
sheep?"

Then the bishop delivered to Philpot two books, one of the civil
law, and the other of the canon, out of the which he would have
proved that he had authority to proceed against him in such sort
as he did. Master Philpot then, perusing the same, and seeing the
small and slender proof that was there alleged, said unto the
bishop, "I perceive your law and divinity is all one; for you have
knowledge in neither of them; and I would ye did know your own
ignorance: but ye dance in a net, and think that no man doth see
you." Hereupon they had much talk, but what it was, it is not yet
known. At last Bonner spake unto him, and said, "Philpot, as
concerning your objections against my jurisdiction, ye shall
understand that both the civil and canon laws make against you;
and as for your appeal, it is not allowed in this case; for it is
written in the law, A judice dispositionem juris exequente non est
appellandum."

Philpot.--"My Lord, it appeareth by your interpretation of the
law, that ye have no knowledge therein, and that ye do not
understand the law: for, if ye did, ye would not bring in that
text."

Hereupon the bishop recited a law of the Romans, that it was not
lawful for a Jew to keep a Christian man in captivity, and to use
him as a slave, laying then to the said Philpot's charge, that he
did not understand the law, but did like a Jew. Whereunto Philpot
answered, "No, I am no Jew, but you, my Lord, are a Jew; for you
profess Christ, and maintain antichrist; you profess the gospel,
and maintain superstition: and ye be able to charge me with
nothing."

London and other bishops.--"With what can you charge us?"

Philpot.--"You are enemies to all truth; and all your doings be
naught, full of idolatry, saving in the article of the Trinity."

Whilst they were thus debating the matter, there came thither Sir
William Garret, knight, then mayor of London, Sir Martin Bowes,
knight, and Thomas Leigh, then sheriffs of the same city, and sat
down with the said bishops in the said consistory; where and what
time Bishop Bonner spake these words in effect as followeth
"Philpot, before the coming of my Lord Mayor, because I would not
enter with you into the matter wherewith I have heretofore, and
now intend to charge you withal, until his coming, I did rehearse
unto you a prayer both in English and in Latin, which Bishop
Stokesley, my predecessor, used when he intended to proceed to
give sentence against a heretic."

And here Bonner did again read the said prayer both in English,
and also in Latin: which being ended, he spake again unto him, and
said, "Philpot, amongst other, I have to charge you specially with
three things. First, whereas you have fallen from the unity of
Christ's catholic church, you have thereupon been invited and
required, not only by me, but also by many and divers other
catholic bishops, and other learned men, to return and come again
to the same: and also you have been offered by me, that if you
would so return, and confess your errors and heresies, you should
be mercifully received, and have so much favour as I could show
unto you. The second is, that you have blasphemously spoken
against the sacrifice of the mass, calling it idolatry and
abomination. And thirdly, that you have spoken and holden against
the sacrament of the altar, denying the real presence of Christ's
body and blood to be in the same."

This being spoken, the bishop recited unto him a certain
exhortation in English, the tenor and form whereof is this.

Bishop Bonner's exhortation to John Philpot.

"Master Philpot, this is to be told you, that if you, not being
yet reconciled to the unity of the catholic church, from whence ye
did fall in the time of the late schism here in this realm of
England, against the see apostolic of Rome, will now heartily and
obediently be reconciled to the unity of the same catholic church,
professing and promising to observe and keep to the best of your
power the faith and Christian religion observed and kept of all
faithful people of the same: and moreover, if ye which heretofore,
especially in the years of our Lord 1553, 1554, 1555, or in one of
them, have offended and trespassed grievously against the
sacrifice of the mass, calling it idolatry and abominable, and
likewise have offended and trespassed against the sacrament of the
altar, denying the real presence of Christ's body and blood to be
there in the sacrament of the altar, affirming also withal,
material bread and material wine to be in the sacrament of the
altar, and not the substance of the body and blood of Christ: if
ye, I say, will be reconciled as is aforesaid, and will forsake
your heresies and errors before touched, being heretical and
damnable, and will also allow the sacrament of the mass, ye shall
be mercifully received, and charitably used with as much favour as
may be: if not, ye shall be reputed, taken, and judged for a
heretic (as ye be indeed). Now do you choose what ye will do; you
are counselled herein friendly and favourably."

The bishop's exhortation thus ended, Master Philpot turned himself
unto the lord mayor, and said "To you, my Lord Mayor, bearing the
sword, I speak; I am glad that it is my chance now to stand before
that authority that hath defended the gospel and the truth of
God's word. But I am sorry to see that the authority which
representeth the king and queen's persons, should now be changed,
and be at the commandment of antichrist; and ye" [speaking to the
bishops] "pretend to be the followers of the apostles of Christ,
and yet be the very antichrists and deceivers of the people. And I
am glad that Christ hath given me power to stand here this day,
and to declare and defend my faith, which is founded on Christ.
Therefore, as touching your first objection, I say, that I am of
the catholic church, whereof I was never out, and that your church
(which ye pretend to be the catholic church) is the Church of
Rome, and so the Babylonical, and not the catholic church: of that
church I am not. As touching your second objection, which is, that
I should speak against the sacrifice of the mass, I do say that I
have not spoken against the true sacrifice, but I have spoken
against your private masses that you use in corners, which is
blasphemy to the true sacrifice; for your sacrifice daily
reiterated is a blasphemy against Christ's death, and it is a lie
of your own invention: and that abominable sacrifice which ye set
upon the altar, and use in your private masses instead of the
living sacrifice, is idolatry, and ye shall never prove it by
God's word. Therefore ye have deceived the people with that your
sacrifice of the mass, which ye make a masquing. Thirdly, whereas
you lay to my charge, that I deny the body and blood of Christ to
be in the sacrament of the altar, I cannot tell what altar ye
mean, whether it be the altar of the cross, or the altar of stone:
and if ye call it the sacrament of the altar in respect of the
altar of stone, then I defy your Christ, for it is a rotten
Christ. And as touching your transubstantiation, I utterly deny
it, for it was brought up first by a pope.

"Now as concerning your offer made from the synod, which is
gathered together in antichrist's name; prove me that to be of the
catholic church, (which ye shall never do,) and I will follow you,
and do as you would have me to do. But ye are idolaters, and daily
do commit idolatry. Ye be also traitors; for in your pulpits ye
rail upon good kings, as King Henry, and King Edward his son,
which have stood against the usurped power of the bishop of Rome;
against whom also I have taken an oath, which if ye can show me by
God's law that I have taken unjustly, I will then yield unto you:
but I pray God turn the king and queen's heart from your synagogue
and church, for you do abuse that good queen."

Here the bishop of Coventry and Lichfield began to show where the
true church was, saying, "The true catholic church is set upon a 
high hill."

Philpot.--"Yea, at Rome, which is the Babylonical church."

Coventry.--"No, in our true catholic church are the apostles,
evangelists, and martyrs; but before Martin Luther, there was no
apostle, evangelist, or martyr of your church."

Philpot.--"Will ye know the cause why? Christ did prophesy that in
the latter days there should come false prophets and hypocrites,
as you be."

Coventry.--"Your church of Geneva, which ye call the catholic
church, is that which Christ prophesied of."

Philpot.--"I allow the church of Geneva, and the doctrine of the
same; for it is una, catholica, et apostolica, and doth follow the
doctrine that the apostles did preach; and the doctrine taught and
preached in King Edward's days was also according to the same. And
are ye not ashamed to persecute me and others for your church's
sake, which is Babylonical, and contrary to the true catholic
church?"

And after this they had great conference together, as well out of
the Scriptures, as also out of the doctors. But when Bonner saw
that by learning they were not able to convince Master Philpot, he
thought then by his defamations to bring him out of credit; and
therefore, turning himself unto the lord mayor of London, he
brought forth a knife, and a bladder full of powder, and said:

"My Lord, this man had a roasted pig brought unto him, and this
knife was put secretly between the skin and the flesh thereof, and
so was it sent him, being in prison. And also this powder was sent
unto him, under pretence that it was good and comfortable for him
to eat or drink; which powder was only to make ink to write
withal; for when his keeper did perceive it, he took it and
brought it unto me. Which when I did see, I thought it had been
gunpowder, and thereupon I put fire to it, but it would not burn.
Then I took it for poison, and so gave it to a dog, but it was not
so. Then I took a little water, and it made as fair ink as ever I
did write withal. Therefore, my Lord, you may understand what a
naughty fellow this is."

Philpot.--"Ah, my Lord! have you nothing else to charge me withal
but these trifles, seeing I stand upon life and death? Doth the
knife in the pig prove the Church of Rome to be a catholic
church?" &c.

Then the bishop brought forth a certain instrument, containing
articles and questions, agreed upon both in Oxford and Cambridge,
whereof you have mention before. Also he did exhibit two books in
print; the one was the catechism made in King Edward's days, anno
1552, the other concerning the true report of the disputation in
the convocation-house, mention whereof is above expressed.
Moreover he did bring forth, and laid to Master Philpot's charge,
two letters; the one touching Bartlet Green, the other containing
godly exhortations and comforts, which both were written unto him
by some of his godly friends; the tenor whereof we thought here
also to exhibit.

A letter exhibited by Bonner, written by some friend of Master
Philpot's, and sent to him, concerning the handling of Master
Green in Bishop Bonner's house at London.

"You shall understand that Master Green came unto the bishop of
London on Sunday last, where he was courteously received: for what
policy the sequel declareth. His entertainment for one day or two,
was to dine at my Lord's own table, or else to have his meat from
thence. During those days he lay in Dr. Chedsey's chamber, and was
examined. Albeit in very deed the bishop earnestly and faithfully
promised many right worshipful men, (who were suitors for him, but
to him unknown,) that he in no case should be examined; before
which, Master Fecknam would have had him in his friendly custody,
if he would have desired to have conferred with him, which he
utterly refused. And in that the bishop objected against him
singularity and obstinacy, his answer thereunto was thus: 'To
avoid all suspicion thereof, although I myself am young, and
utterly unlearned in respect of the learned, (and yet I
understand, I thank my Lord,) yet let me have such books as I
shall require; and if I, by God's Spirit, do not thereby answer
all your books and objections contrary thereto, I will assent to
you.' Whereunto the bishop, and his, assented, permitting him at
the first to have such books: who at sundry times have reasoned
with him, and have found him so strong and rife in the Scripture
and godly fathers, that since, they have not only taken from him
such liberty of books, but all other books, not leaving him so
much as the New Testament. Since, they have baited and used him
most cruelly. This Master Fecknam reported, saying farther, that
he never heard the like young man, and so perfect. What shall
become further of him, God knoweth; but death I think, for he
remaineth more and more willing to die, as I understand.
Concerning your bill, I shall confer with others therein, knowing
that the same court is able to redress the same: and yet I think
it will not be reformed, for that I know few or none that dare or
will speak therein, or prefer the same, because it concerneth
spiritual things. Notwithstanding, I will ascertain you thereof;
committing you to the Holy Ghost, who keep you and us all, as
his."

The copy of another letter, written by the faithful and Christian-
hearted lady, the Lady Vane, to Master Philpot, exhibited likewise
by Bishop Bonner.

"Hearty thanks rendered unto you, my well-beloved in Christ, for
the book ye sent me, wherein I find great consolations, and,
according to the doctrine thereof, do prepare my cheeks to the
strikers, and my womanish back to the burdens of reproof. And so,
in the strength of my God I trust to leap over the wall; for his
sweetness overcometh me daily, and maketh all these apothecary
drugs of the world even medicinal-like in my mouth. For the
continuance whereof, I beseech thee, my dear fellow-soldier, make
thy faithful prayer for me, that I may with a strong and gladsome
conscience finish my course, and obtain the reward, though it be
no whit due to my work. I am not content that you so often gratify
me with thanks for that which is none worthy, but duty on my part,
and small relief to you. But if you would love me so much that I
might supply your lacks, then would I think ye believed my offers
to be such, as agreed with my heart. And for the short charges ye
speak of, the means are not so pleasant, if God (whom my trust is
in) will otherwise prepare; but Solomon saith, All things here
have their time; you to-day, and I to-morrow, and so the end of
Adam's line is soon run out. The mighty God give us his grace,
that during this time, his glory be not defaced through our
weakness! Because you desire to show yourself a worthy soldier, if
need so require, I will supply your request for the scarf ye wrote
of, that ye may present my handy-work before your Captain, that I
be not forgotten in the odours of incense, which our beloved
Christ offereth for his own; to whom I bequeath both our bodies 
and souls.

"Your own in the Lord.

F. E."


Over and besides these letters, the bishops did also bring forth a
supplication made by Master Philpot unto the high court of
parliament, whereof mention is made in the first of the two
letters last mentioned; the copy whereof doth here ensue as
followeth:

"To the king and queen's Majesty's Highnesses, the lords spiritual
and temporal, and the commons of this present parliament
assembled.

"In most humble wise complaineth unto this honourable court of
parliament John Philpot, clerk, that whereas there was by the
queen's Highness a parliament called in the first year of her
gracious reign, and after the old custom a convocation of the
clergy, your suppliant then being one of the said convocation-
house, and matters there rising upon the using of the sacraments,
did dispute in the same, knowing that there all men had and have
free speech, and ought not to be after-troubled for any thing
there spoken: and yet, that notwithstanding, not long after the
said parliament, your said suppliant (without any act or matter)
was commanded to prison to the King's Bench by the late lord
chancellor, where he hath remained ever since, until now of late
that my Lord the bishop of London hath sent for your said
suppliant to examine him (being none of his diocese) upon certain
matters, wherein they would have your orator to declare his
conscience, which, the said bishop saith, he hath authority to do,
by reason of an act of parliament made in the first and second
years of the king and queen's Majesties' reigns, for the reviving
of three statutes made against them that hold any opinion against
the catholic faith: whereby be affirmeth, that every ordinary may,
ex officio, examine every man's conscience And for that your said
orator hath and doth refuse, that the said bishop of London hath
any authority over your said orator, for that he is neither his
diocesan, nor hath published, preached, nor held any opinion
against the catholic faith, (notwithstanding the said bishop of
London detaineth him in the coal-house, in the stocks, without
either bed or any other thing to lie upon but straw,) and for that
your said orator cannot appeal for his relief, from the said
bishop, to any other judge, but the same bishop may refuse the
same by their law, and therefore hath no succour and help, but by
this high court of parliament, for the explanation of the said
act; therefore may it please you, that it may be enacted by the
king and queen's Majesties, the lords spiritual and temporal, and
the commons of this present parliament assembled, and by the
authority of the same, that no bishop nor ordinary shall commit or
detain in prison any suspected person or persons for the catholic
faith, except he or they have spoken, written, or done some
manifest act against the catholic faith, and the same to be
lawfully proved against every such person or persons, by the
testimony of two lawful witnesses, to be brought before the said
person or persons so accused, before he or they shall either be
committed to prison, or convicted for any such offence or
offences; the said former statute, made in the said first and
second year of our said sovereign lord and lady notwithstanding:
whereby your said orator shall not only be set at liberty, and
divers others now remaining in prison; but also the blood of
divers of the queen's Majesty's true and faithful subjects
preserved."

The condemnation of the worthy martyr of God, John Philpot.

These books, letters, supplications, and other matters being thus
read, the bishop demanded of him, If the book intituled, "The true
Report of the Disputation," &c., were of his penning, or not?
Whereunto Philpot answered, that it was a good and true book, and
of his own penning and setting-forth.

The bishops, waxing now weary, and being not able by any
sufficient ground, either of God's word, or of the true ancient
catholic fathers, to convince and overcome him, fell by fair and
flattering speech to persuade with him; promising, that if he
would revoke his opinions, and come home again to their Romish and
Babylonical church, he should not only be pardoned that which was
past, but also they would, with all favour and cheerfulness of
heart, receive him again as a true member thereof. Which words
when Bonner saw would take no place, he demanded of Master
Philpot, (and that with a charitable affection I warrant you,)
whether he had any just cause to allege, why he should not condemn
him as a heretic. "Well," quoth Master Philpot, "your idolatrous
sacrament, which you have found out, ye would fain defend; but ye
cannot, nor ever shall."

In the end the bishop, seeing his unmovable stedfastness in the
truth, did pronounce openly the sentence of condemnation against
him. In the reading whereof, when he came to these words, Teque
etiam tanquam h�reticum, obstinatum, pertinacem, et imp�nitentem,
&c., Master Philpot said, "I thank God that I am a heretic, out of
your cursed church; I am no heretic before God. But God bless you,
and give you once grace to repent your wicked doings, and let all
men beware of your bloody church."

Moreover, while Bonner was about the midst of the sentence, the
bishop of Bath pulled him by the sleeve, and said, "My Lord, my
Lord, know of him first whether he will recant or no." Then Bonner
said, (full like himself,) "O let him alone; "and so read forth
the sentence.

And when he had done, he delivered him to the sheriffs; and so two
officers brought him through the bishop's house into Paternoster
Row, and there his servant met him, and when he saw him he said,
"Ah! dear master."

Then Master Philpot said to his man, "Content thyself, I shall do
well enough; for thou shalt see me again."

And so the officers thrust him away, and had his master to
Newgate; and as he went, he said to the people, "Ah! good people;
blessed be God for this day." And so the officers delivered him to
the keeper. Then his man thrust to go in after his master, and one
of the officers said unto him, "Hence, fellow! what wouldst thou
have?" And he said, "I would go speak with my master." Master
Philpot then turned him about, and said to him, "To-morrow thou
shalt speak with me."

Then the under-keeper said to Master Philpot, "Is this your man?"
and he said, "Yea." So he did license his man to go in with him:
and Master Philpot and his man were turned into a little chamber
on the right hand, and there remained a little time, until
Alexander the chief keeper did come unto him; who, at his
entering, greeted him with these words; "Ah!" said he, "hast not
thou done well to bring thyself hither?" "Well," said Master
Philpot, "I must be content, for it is God's appointment: and I
shall desire you to let me have your gentle favour; for you and I
have been of old acquaintance." "Well," said Alexander, "I will
show thee gentleness and favour, so thou wilt be ruled by me."
Then said Master Philpot, "I pray you show me what you would have
me to do." He said, "If you would recant, I will show you any
pleasure I can." "Nay," said Master Philpot, "I will never recant,
whilst I have my life, that which I have spoken, for it is most
certain truth; and in witness hereof I will seal it with my
blood." Then Alexander said, This is the saying of the whole pack
of you heretics." Whereupon he commanded him to be set upon the
block, and as many irons upon his legs as he could bear, for that
he would not follow his wicked mind.

Then the clerk told Alexander in his ear, that Master Philpot had
given his man money. And Alexander said to his man, "What money
hath thy master given thee?" He answered, "My master hath given me
none." "No!" said Alexander, "hath he given thee none? That I will
know, for I will search thee." "Do with me what you list, and
search me all that you can," quoth his servant "he hath given me a
token or two to send his friends, as to his brother and sisters."
"Ah! "said Alexander unto Master Philpot, "thou art a maintainer
of heretics: thy man should have gone to some of thine affinity;
but he shall be known well enough." "Nay," said Master Philpot, "I
do send it to my friends: there he is, let him make answer to it.
But good Master Alexander, be so much my friend, that these irons
may be taken off." "Well," said Alexander, "give me my fees, and I
will take them off: if not, thou shalt wear them still." Then said
Master Philpot, "Sir, what is your fee?" He said four pound was
his fees. "Ah," said Master Philpot, I have not so much; I am but
a poor man, and I have been long in prison." "What wilt thou give
me then," said Alexander?" Sir," said he, "I will give you twenty
shillings, and that I will send my man for; or else I will lay my
gown to gage. For the time is not long (I am sure) that I shall be
with you; for the bishop said I should be soon despatched."

Then said Alexander unto him, "What is that to me?" And with that
he departed from him, and commanded him to be had into limbo. And
so his commandment was fulfilled; but before he could be taken
from the block, the clerk would have a groat.

Then one Witterence, steward of the house, took him on his back,
and carried him down, his man knew not whither. Wherefore Master
Philpot said to his man, "Go to Master Sheriff, and show him how I
am used, and desire Master Sheriff to be good unto me." And so his
servant went straightway, and took an honest man with him.

And when they came to Master Sheriff, (which was Master Macham,)
and showed him how Master Philpot was handled in Newgate, the
sheriff, hearing this, took his ring off from his finger, and
delivered it unto that honest man which came with Master Philpot's 
man, and bade him go unto Alexander the keeper, and command him to
take off his irons, and to handle him more gently, and to give his
man again that which he had taken from him. And when they came
again to the said Alexander, and told their message from the
sheriff. Alexander took the ring, and said, "Ah! I perceive that
Master Sheriff is a bearer with him, and all such heretics as he
is: therefore to-morrow I will show it to his betters." Yet at ten
of the clock he went in to Master Philpot, where he lay, and took
off his irons, and gave him such things as he had taken before
from his servant.


MARY.]
ENGLISH ECCLESIASTICAL HISTORY.
575

Upon Tuesday at supper, being the seventeenth day of December,
there came a messenger from the sheriffs, and bade Master Philpot
make him ready, for the next day he should suffer, and be burned
at a stake with fire. Master Philpot answered and said, "I am
ready; God grant me strength, and a joyful resurrection." And so
he went into his chamber, and poured out his spirit unto the Lord
God, giving him most hearty thanks, that he of his mercy had made
him worthy to suffer for his truth.

In the morning the sheriffs came according to the order, about
eight of the clock, and called for him, and he most joyfully came
down unto them. And there his man did meet him, and said, "Ah!
dear master, farewell." His master said unto him, "Serve God, and
he will help thee." And so he went with the sheriffs to the place
of execution; and when he was entering into Smithfield, the way
was foul, and two officers took him up to bear him to the stake.
Then he said merrily, "What! will ye make me a pope? I am content
to go to my journey's end on foot." But first, coming into
Smithfield, he kneeled down there, saying these words, "I will pay
my vows in thee, O Smithfield!"
Illustration: John Philpot in Smithfield

And when he was come to the place of suffering, he kissed the
stake, and said, "Shall I disdain to suffer at this stake, seeing
my Redeemer did not refuse to suffer a most vile death upon the
cross for me?" And then with an obedient heart full meekly he said
the 106th, the 107th, and the 108th Psalms. And when he had made
an end of all his prayers, he said to the officers, "What have you
done for me?" and every one of them declared what they had done;
and he gave to every of them money.

Then they bound him to the stake, and set fire unto that constant
martyr, who the eighteenth day of December, in the midst of the
fiery flames, yielded his soul into the hands of Almighty God, and
full like a lamb gave up his breath, his body being consumed into
ashes.

Thus hast thou, gentle reader, the life and doings of this learned
and worthy soldier of the Lord, John Philpot; with all his
examinations that came to our hands: first penned and written with
his own hand, being marvellously preserved from the sight and hand
of his enemies; who by all manner of means sought not only to stop
him from all writing, but also to spoil and deprive him of that
which he had written; for the which cause he was many times
stripped and searched in the prison, of his keeper: but yet so
happily these his writings were conveyed and hid in places about
him, or else his keeper's eyes so blinded, that, notwithstanding
all this malicious purpose of the bishops, they are yet remaining,
and come to light.

$

327. THE MARTYR'S PRAYER

A prayer to be said at the stake, of all them that God shall
account worthy to suffer for his sake.

"Merciful God and Father, to whom our Saviour Christ approached in
his fear and need by reason of death, and found comfort; gracious
God and most bounteous Christ, on whom Stephen called in his
extreme need, and received strength; most benign Holy Spirit!
which in the midst of all crosses and death didst comfort the
apostle St. Paul with more consolations in Christ, than he felt
sorrows and terrors, have mercy upon me miserable, vile, and
wretched sinner, which now draw near the gates of death, deserved
both in soul and body eternally, by reason of manifold, horrible,
old and new transgressions, which to thine eyes, O Lord, are open
and known. O be merciful unto me, for the bitter death and blood-
shedding of thine own only Son Jesus Christ. And though thy
justice doth require (in respect of my sins) that now thou
shouldst not hear me,-- measuring me in the same measure with
which I have measured thy Majesty, contemning thy daily calls,--
yet let thy mercy, which is above all thy works, and wherewith the
earth is filled, let thy mercy (I say) prevail towards me, through
and for the mediation of Christ our Saviour. And for whose sake,
in that it hath pleased thee to bring me forth now as one of his
witnesses, and a record-bearer of thy verity and truth taught by
him, to give my life there-for (to which dignity I do acknowledge,
dear God, that there was never any so unworthy and so unmeet, no,
not the thief that hanged with him on the cross): I most humbly
therefore pray thee that thou wouldst accordingly aid, help, and
assist me with thy strength and heavenly grace, that with Christ
thy Son I may find comfort, with Stephen I may see thy presence
and gracious power, with Paul, and all others, which for thy
name's sake have suffered affliction and death, I may find so
present with me thy gracious consolations, that I may by my death
glorify thy holy name, propagate and ratify thy verity, comfort
the hearts of the heavy, confirm thy church in thy verity, convert
some that are to be converted; and so depart forth of this
miserable world, where I do nothing but daily heap sin upon sin,
and so enter into the fruition of thy blessed mercy; whereof now
give and increase in me a lively trust, sense, and feeling, where-
through the terrors of death, the torments of fire, the pangs of
sin, the darts of Satan, and the dolours of hell, may never
depress me, but may be driven away through the working of that
most gracious Spirit; which now plenteously endue me withal, that
through the same Spirit I may offer (as I now desire to do in
Christ by him) myself wholly, soul and body, to be a lively
sacrifice, holy and acceptable in thy sight, dear Father! whose I
am, and always have been, even from my mother's womb, yea, even
before the world was made; to whom I commend myself, soul and
body, family and friends, country and all the whole church, yea,
even my very enemies, according to thy good pleasure; beseeching
thee entirely to give once more to this realm of England the
blessing of thy word again, with godly peace, to the teaching and
setting forth of the same. O dear Father! now give me grace to
come unto thee. Purge and so purify me by this fire in Christ's
death and passion through thy Spirit, that I may be a burnt-
offering of a sweet smell in thy sight, which livest and reignest
with the Son and the Holy Ghost, now and for evermore, world
without end, Amen."

$

328. LETTERS OF MASTER PHILPOT.

A letter which he sent to the Christian congregation, exhorting
them to refrain from the idolatrous service of the papists, and to
serve God after his word.


IT is a lamentable thing to behold at this present in England the
faithless departing both of men and women. from the true knowledge
and use of Christ's sincere religion. which so plentifully they
have been taught, and do know, their own consciences bearing
witness to the verity thereof. If that earth be cursed of God.
which, eftsoons, receiving moisture and pleasant dews from heaven,
doth not bring forth fruit accordingly; how much more grievous
judgment shall such persons receive, which, having received from
the Father of heaven the perfect knowledge of his word by the
ministry thereof, do not show forth God's worship after the same!
If the Lord will require in the day of judgment a godly usury of
all manner of talents which he lendeth unto men and women; how
much more will he require the same of his pure religion revealed
unto us, (which is of all other talents the chiefest and most
pertaining to our exercise in this life,) if we hide the same in a
napkin, and set it not forth to the usury of God's glory, and
edifying of his church by true confession! God hath kindled the
bright light of his gospel, which in times past was suppressed,
and hid under the vile ashes of man's traditions, and hath caused
the brightness thereof to shine in our hearts, to the end that the
same might shine before men to the honour of his name.

"It is not only given us to believe, but also to confess and
declare what we believe in our outward conversation. For as St.
Paul writeth to the Romans, The belief of the heart justifieth,
and to acknowledge with the mouth maketh a man safe. It is all one
before God, not to believe at all, and not to show forth the
lively works of our belief. For Christ saith, Either make the tree
good and his fruits good; or else make the tree evil and the
fruits evil: because a good tree bringeth forth good fruits, as an
evil tree doth evil fruits. So that the person which knoweth his
master's will, and doth it not, shall be beaten with many stripes.
And, Not all they which say, Lord, Lord, shall enter into the
kingdom of God, but he that doth the will of the Father. And,
Whosoever in the time of trial is ashamed of me, saith Christ, and
of my words, of him the Son of man will be ashamed before his
Father. After that we have built ourselves into the true church of
God, it hath pleased him, by giving us over into the hands of the
wicked synagogues, to prove our building, and to have it known as
well to the world as to ourselves, that we have been wise builders
into the true church of God, upon the rock and not on the sand;
and therefore now the tempest is risen, and the storms do mightily
blow against us, that we might notwithstanding stand upright, and
be firm in the Lord, to his honour and glory, and to our eternal
felicity. There is no new thing happened unto us, for with such
tempests and dangerous weathers the church of God hath continually
been exercised. Now once again, as the prophet Haggai tells us,
The Lord shaketh the earth, that those might abide for ever, which
be not overcome.

"Therefore, my dearly beloved, be stable and immovable in the word
of God, and in the faithful observation thereof, and let no man
deceive you with vain words, saying, that you might keep your
faith to yourselves, and dissemble with antichrist, and to live at
rest and quietness in the world, as most men do, yielding to
necessity. This is the wisdom of the flesh; but the wisdom of the
flesh is death and enmity to God, as our Saviour for ensample
aptly did declare in Peter, who exhorted Christ not to go to
Jerusalem to celebrate the passover, and there to be slain, but
counselled him to look better to himself.

"Likewise the world would not have us to forsake it, neither to
associate ourselves to the true church, which is the body of
Christ, whereof we are lively members, and to use the sacraments
after God's word with the danger of our lives. But we must learn
to answer the world as Christ did Peter, and say, Go behind me,
Satan; thou savourest not the things of God. Shall I not drink of
the cup which the Father giveth me? For it is better to be
afflicted and to be slain in the church of God, than to be counted
the son of the king, in the synagogue of false religion. Death for
righteousness is not to be abhorred, but rather to be desired,
which assuredly bringeth with it the crown of everlasting glory.
These bloody executioners do not persecute Christ's martyrs, but
crown them with everlasting felicity: we were born into this world
to be witnesses unto the truth, both learned and unlearned.

"Now since the time is come that we must show our faith, and
declare whether we will be God's servants in righteousness and
holiness, as we have been taught, and are bound to follow, or else
with hypocrisy to serve unrighteousness: let us take good heed
that we be found faithful in the Lord's covenant, and true members
of his church, in the which, through knowledge, we are ingrafted;
from the which if we fall by transgression with the common sort of
people, it will more straitly be required of us, than many yet do
make account thereof. We cannot serve two masters; we may not halt
on both sides, and think to please God; we must be fervent in
God's cause, or else he will cast us out from him. For by the
first commandment we are commanded to love God with all our heart,
with all our mind, with all our power and strength. But they are
manifest transgressors of this commandment, which with their
heart, mind, or bodily power, do communicate with a strange
religion, contrary to the word of God, in the papistical
synagogue, which calleth itself the church, and is not. As greatly
do they offend God now which so do, as the Israelites did in times
past by forsaking Jerusalem, the true church of God, and by going
to Bethel to serve God in a congregation of their own setting up,
and after their own imaginations and traditions; for the which
doing God utterly destroyed all Israel, as all the prophets almost
do testify. This happened unto them for our ensample, that we
might beware to have any fellowship with any like congregation to
our destruction.

"God hath one catholic church dispersed throughout the world, and
therefore we are taught in our creed to believe one catholic
church, and to have communion therewith: which catholic church is
grounded upon the foundation of the prophets, and of the apostles,
and upon none other, as St. Paul witnesseth to the Ephesians.
Therefore wheresoever we perceive any people to worship God truly
after his word, there we may be certain the church of Christ to
be; unto the which we ought to associate ourselves, and to desire
with the prophet David, to praise God in the midst of his church.
But if we behold, through the iniquity of the time, segregations
to be made with counterfeit religion, otherwise than the word of
God doth teach, we ought then, if we be required to be companions
thereof, to say again with David, I have hated the synagogue of
the malignant, and will not sit with the wicked. In the Apocalypse
the church of Ephesus is highly commended, because she tried such
as said they were apostles, and were not indeed, and therefore
would not abide the company of them. Further, God commanded his
people that they should not seek Bethel, neither enter into Gilgal
where idolatry was used, by the mouth of his prophet Amos. Also we
must consider that our bodies be the temple of God, and whosoever
(as St. Paul teacheth) doth profane the temple of God, him the
Lord will destroy. May we then take the temple of Christ, and make
it the member of a harlot? All strange religion and idolatry is
counted as whoredom with the prophets, and more detestable in the
sight of God than the adulterous abuse of the body. Therefore the
princes of the earth, in the Revelation of St. John, be said to go
a whoring, when they are in love with false religion, and follow
the same. How then by any means may a Christian man think it
tolerable to be present at the popish private mass, (which is the
very profanation of the sacrament of the body and blood of
Christ,) and at other idolatrous worshippings and rites, which be
not after the word of God, but rather to the derogation thereof,
in setting man's traditions above God's precepts, since God by his
word judgeth all strange religion, which is not according to his
institution, for whoredom and advoutry?

"Some fondly think that the presence of the body is not material,
so that the heart do not consent to their wicked doings. But such
persons little consider what St. Paul writeth to the Corinthians,
commanding them to glorify God as well in body as in soul.
Moreover, we can do no greater injury to the true church of
Christ, than to seem to have forsaken her, and disallow her by
cleaving to her adversary: whereby it appeareth to others which be
weak, that we allow the same, and so, contrary to the word, do
give a great offence to the church of God, and do outwardly
slander, as much as men may, the truth of Christ. But woe be unto
him by whom any such offence cometh! Better it were for him to
have a millstone tied about his neck, and to be cast into the
bottom of the sea. Such be traitors to the truth, like unto Judas,
who with a kiss betrayed Christ. Our God is a jealous God, and
cannot be content that we should be of any other than of that
unspotted church, whereof he is the Head only, and wherein he hath
planted us by baptism. This jealousy which God hath towards us,
will cry for vengeance in the day of vengeance, against all such
as now have so large consciences to do that which is contrary to
God's glory, and the sincerity of his word, except they do in time
repent, and cleave unseparably to the gospel of Christ, how much
soever at this present both men and women otherwise, in their own
corrupt judgment, do flatter themselves. God willeth us to judge
uprightly, and to allow and follow that which is holy and
acceptable in his sight, and to abstain from all manner of evil,
and therefore Christ commandeth us in the gospel to beware of the
leaven of the Pharisees, which is hypocrisy.

"St. Paul to the Hebrews saith, If any man withdraw himself from
the faith, his soul shall have no pleasure in him: therefore he
saith also, that we are none such as do withdraw ourselves unto
perdition, but we belong unto faith, for the attainment of life.
St. John in the Apocalypse telleth us plainly that none of those
who are written in the book of life, do receive the mark of the
beast, which is of the papistical synagogue, either in their
foreheads, or else in their hands; that is, apparently or
obediently.

"St. Paul to the Philippians affirmeth, that we may not have any
fellowship with the works of darkness, but in the midst of this
wicked and froward generation we ought to shine like lights,
upholding the word of truth. Further he saith, that we may not
touch any unclean thing; which signifieth that our outward
conversation in foreign things ought to be pure and undefiled as
well as the inward; that with a clean spirit and rectified body,
we might serve God justly in holiness and righteousness all the
days of our life.

"Finally in the Apocalypse, God biddeth us plainly to depart from
the Babylonical synagogue, and not to be partakers of her 
trespass: St. Paul to the Thessalonians commandeth us in the name
of the Lord Jesus Christ, to withdraw ourselves from every brother
that walketh inordinately, and not according to the institution
which he hath received of him.

"Ponder ye therefore well, good brethren and sisters, these
scriptures which be written for your erudition and reformation,
whereof one jot is not written in vain; which be utterly against
all counterfeit illusion to be used of us with the papists in
their fantastical religion, and be adversaries to all them that
have so light consciences in so doing. And if they do not agree
with this adversary, (I mean the word of God,) which is contrary
to their attempts, he will (as is signified in the gospel) deliver
them to the judge, which is Christ; and the judge will deliver
them to the executioner, that is, to the devil; and the devil
shall commit them to the horrible prison of hell-fire, (where is
the portion of all hypocrites,) with sulphur and brimstone, with
wailing and gnashing of teeth, world without end. But yet many
will say, for their vain excuse, 'God is merciful, and his mercy
is over all.' But the Scripture teacheth us, that cursed is he
that sinneth upon hope of forgiveness. Truth it is, that the mercy
of God is above all his works, and yet but upon such as fear him:
for it is written in the Psalms, The mercy of God is on them that
fear him, and on such as put their trust in him. Where we may
learn, that they only put their trust in God that serve him; and
to fear God is to turn from evil and do that is good. So that such
as do look to be partakers in God's mercy, may not abide in that
which is known to be manifest evil, and detestable in the sight of
God.

"Another sort of persons do make them a cloak for the rain, under
the pretence of obedience to the magistrates, whom we ought to
obey although they be wicked. But such must learn of Christ to
give to C�sar that is C�sar's, and to God that is due to God; and
with St. Peter, to obey the higher powers in the Lord, albeit they
be evil, if they command nothing contrary to God's word; otherwise
we ought not to obey their commandments, although we should suffer
death there-for, as we have the apostles for our example herein to
follow, who answered the magistrates, as we ought to do in this
case, not obeying their wicked precepts, saying, Judge you whether
it be more righteous that we should obey man rather than God.

"Also Daniel chose rather to be cast into the den of lions to be
devoured, than to obey the king's wicked commandments. If the
blind lead the blind, both fall into the ditch. There is no excuse
for the transgression of God's word, whether a man doth it
voluntarily or at commandment: although great damnation is to
them, by whom the offence cometh. Some others there be that, for
an extreme refuge in their evil doings, do run to God's
predestination and election, saying, that if I be elected of God
to salvation, I shall be saved, whatsoever I do. But such be great
tempters of God, and abominable blasphemers of God's holy
election, and cast themselves down from the pinnacle of the temple
in presumption, that God may preserve them by his angels through
predestination. Such verily may reckon themselves to be none of
God's elect children, that will do evil that good may ensue; whose
damnation is just, as St. Paul saith. God's predestination and
election ought to be with a simple eye considered, to make us more
warily to walk in good and godly conversation, according to God's
word, and not set cock in the hoop, and put all on God's back, to
do wickedly at large. For the elect children of God must walk in
righteousness and holiness after that they be once called to true
knowledge: for so saith St. Paul to the Ephesians, that God hath
chosen us before the foundations of the world were laid, that we
should be holy and blameless in his sight.

"Therefore St. Peter willeth us, through good works, to make our
vocation and election certain to ourselves, which we know not but
by the good working of God's Spirit in us, according to the rule
of the gospel: and he that conformeth not himself to the same in
godly conversation, may justly tremble, and doubt that he is none
of the elect children of God, but of the viperous generation, and
a child of darkness. For the children of light will walk in the
works of light and not of darkness; though they fall, they do not
lie still.

"Let all vain excusations be set apart, and while ye have light,
as Christ commandeth, believe the light and abide in the same,
lest eternal darkness overtake you unawares. The light is come
into the world, but, alas! men love darkness more than light. God
give us his pure eye-salve to heal our blindness in this behalf.
Oh! that men and women would be healed, and not seek to be
wilfully blinded. The Lord open their eyes, that they may see how
dangerous a thing it is to decline from the knowledge of truth,
contrary to their conscience.

"But what said I, conscience? Many affirm their conscience will
bear them well enough to do all that they do, and to go to the
idolatrous church to service; whose conscience is very large to
satisfy man more than God. And although their conscience can bear
them so to do, yet I am sure that a good conscience will not
permit them so to do; which cannot be good, unless it be directed
after the knowledge of God's word: and therefore in Latin this
feeling of mind is called conscientia, which soundeth by
interpretation, as much as, with knowledge.

"And therefore, if our conscience be led of herself, and not after
true knowledge, yet we are not so to be excused, as St. Paul
beareth witness, saying, Although my conscience accuseth me not,
yet in this I am not justified. And he joineth a good conscience
with these three sisters, charity, a pure heart, and unfeigned
faith. Charity keepeth God's commandments; a pure heart loveth and
feareth God above all; and unfeigned faith is never ashamed of the
profession of the gospel, whatsoever damage he shall suffer in
body thereby. The Lord, which hath revealed his holy will unto us
by his word, grant us never to be ashamed of it, and give us grace
so earnestly to cleave to his holy word and the true church, that
for no manner of worldly respect we become partakers of the works
of hypocrisy, which God doth abhor; so that we may be found
faithful in the Lord's testament to the end, both in heart, word,
and deed, to the glory of God and our everlasting salvation, Amen.

"John Philpot, prisoner in the King's Bench, For the testimony of
the truth. 1555."

To his dear friend in the Lord, John Careless, prisoner in the
King's Bench.

My dearly beloved brother Careless, I have received your loving
letters full of love and compassion, insomuch that they made my
hard heart to weep, to see you so careful for one that hath been
so unprofitable a member as I have been and am in Christ's church.
God make me worthy of that I am called unto, and I pray you cease
not to pray for me, but cease to weep for him who hath not
deserved such gentle tears: and praise God with me, for that I now
approach to the company of them, whose want you may worthily
lament. God give your pitiful heart his inward consolation!
Indeed, my dear Careless, I am in this world in hell, and in the
shadow of death; but he that hath brought me for my deserts down
into hell, shall shortly lift me up to heaven, where I shall look
continually for your coming, and other my faithful brethren in the
King's Bench. And though I tell you that I am in hell in the
judgment of this world, yet assuredly I feel in the same the
consolation of heaven, I praise God; and this loathsome and
horrible prison is as pleasant to me, as the walk in the garden of
the King's Bench.

"You know, brother Careless, that the way to heaven out of this
life is very narrow, and we must strive to enter in at a narrow
gate. If God do mitigate the ugliness of mine imprisonment, what
will he do in the rage of the fire whereunto I am appointed? And
this hath happened unto me, that I might be hereafter an ensample
of comfort, if the like happen unto you, or to any other of my
dear brethren with you, in these cruel days, in the which the
devil so rageth at the faithful flock of Christ: but in vain (I
trust) against any of us, who be persuaded that neither life,
neither death, is able to separate us from the love of Christ's
gospel, which is God's high treasure committed to our brittle
vessels to glorify us by the same. God, of his mercy, make us
faithful stewards to the end, and give us grace to fear nothing,
whatsoever in his good pleasure we shall suffer for the same. That
I have not written unto you erst, the cause is our strait keeping
and the want of light by night: for the day serveth us but a while
in our dark closet. This is the first letter that I have written
since I came to prison, besides the report of mine examinations;
and I am fain to scribble it out in haste.

"Commend me to all our faithful brethren, and bid them with a good
courage look for their redemption, and frame themselves to be
hearty soldiers in Christ. They have taken his prest money a great
while, and now let them show themselves ready to serve him
faithfully, and not to fly out of the Lord's camp into the world,
as many do. Let them remember that in the Apocalypse the fearful
be excluded the kingdom. Let us be of good cheer, for our Lord
overcame the world, that we should do the like. Blessed is the
servant, whom, when the Lord cometh, he findeth watching. O let us
watch and pray earnestly one for another, that we be not led into
temptation! Be joyful under the cross, and praise the Lord
continually, for this is the whole burnt sacrifice which the Lord
delighteth in. Commend me to my father Hunt, and desire him to
love and continue in the unity of Christ's true church, which he
hath begun, and then shall he make me more and more to joy under
my cross with him. Tell my brother Clements, that he hath
comforted me much by his loving token in signification of an
unfeigned unity with us; let him increase my joy unto the end
perfectly. The Lord of peace be with you all. Salute all my loving
friends, Master Me-ring, Master Crooch, with the rest, and
specially Master Marshal and his wife, with great thanks for his
kindness showed unto me. Farewell, my dear Careless. I have
dallied with the devil awhile, but now I am over the shoes: God
send me well out.

"Out of the coal-house, by your brother,

JOHN PHILPOT."

Another letter to John Careless, profitable to be read of all them
which mourn in repentance for their sins.

"The God of all comfort, and the Father of our Lord Jesus Christ,
send unto thee, my dear brother Careless, the inward consolation
of his Holy Spirit, in all the malicious assaults and troublous
temptations of our common adversary the devil, Amen.

"That God giveth you so contrite a heart for your sins I cannot
but rejoice, to behold the lively mark of the children of God,
whose property is to think more lowly and vilely of themselves
than of any others, and oftentimes do set their sins before them,
that they might the more be stirred to bring forth the fruits of
repentance, and learn to mourn in this world, that in another they
might be glad and rejoice. Such a broken heart is a pleasant
sacrifice unto God: Oh that I had the like contrite heart! God
mollify my stony heart, which lamenteth not in such wise my former
detestable iniquities. Praised be God that he hath given you this
sorrowful heart in respect of righteousness, and I pray you let me
be partaker of these godly sorrows for sin, which be the testimony
of the presence of the Holy Ghost. Did not the sword of sorrow
pierce the heart of the elect and blessed mother of our Lord? Did
not Peter weep bitterly for his sins, which was so beloved of
Christ? Did not Mary Magdalene wash the feet of our Saviour with
her tears, and received therewithal remission of her seven-fold
sins?

"Be of good comfort therefore, mine own dear heart, in this thy
sorrow, for it is the earnest penny of eternal consolation. In thy
sorrow, laugh, for the Spirit of God is with thee: Blessed be
they, saith Christ, that mourn, for they shall be comforted. They
went forth and wept, saith the prophet: such shall come again,
having their gripes full of gladness. And although a sorrowful
heart, in consideration of his sins, be an acceptable sacrifice
before God, whereby we are stirred up to more thankfulness unto
God, knowing that much is forgiven us that we might love the more,
yet the man of God must keep a measure in the same, lest he be
swallowed up by much sorrow. St. Paul would not the Thessalonians
to be sorry as other men which have no hope. Such a sorrow is not
commendable, but worketh damnation, and is far from the children
of God, who are continually sorrowful in God when they look upon
their own unworthiness, with hope of forgiveness. For God, to this
end, by his Spirit setteth the sins of his elect still before
them, that where they perceive sin to abound, there they might be
assured that grace shall superabound; and bringeth them down unto
hell, that he might lift them up with greater joy unto heaven.
"Wherefore, mine own bowels in Christ, as long as you are not void
altogether of hope, be not dismayed through your pensive heart for
your sins, how huge soever they have been, for God is able to
forgive more than you are able to sin: yea, and he will forgive
him, which with hope is sorry for his sins.

"But know, brother, that as oft as we do go about, by the help of
God's Spirit, to do that is good, the evil spirit, Satan, layeth
hard wait to turn the good unto evil, and goeth about to mix the
detestable dame! of desperation with the godly sorrow of a pure
penitent heart. You be not ignorant of his malicious subtlety, and
how that continually he assaulteth that good, which the grace of
God planteth. I see the battle betwixt you and him, but the
victory is yours; yea, and that daily: for you have laid hold upon
the anchor of salvation, which is hope in Christ, the which will
not suffer you to be made ashamed.

"Be not discomforted that you have this conflict: but be glad that
God hath given you the same to try your faith, and that you might
appear daily worthy of the kingdom of God, for the which you
strive. God beholdeth your striving faith against Satan, and is
pleased with your mighty resistance. The Spirit which is in you,
is mightier than all the adversary's power. Tempt he may, and
lying await at your heels, give you a fall unawares, but overcome
he shall not: yea, he cannot, for you are sealed up already with a
lively faith to be the child of God for ever; and whom God hath
once sealed for his own, him he never utterly forsaketh. The just
falleth seven times, but he riseth again. It is man's frailty to
fall, but it is the property of the devil's child to lie still.

"This strife against sin is a sufficient testimony that you are
the child of God: for if you were not, you should feel no such
malice as he now troubleth you withal. When this strong Goliath
hath the hold, all things are in peace which he possesseth; and
because he hath you not, he will not suffer you unassaulted. But
stand fast, and hold out the buckler of faith, and with the sword
of God's promises smite him on the scalp: that he may receive a
deadly wound, and never be able to stand against you any more. St.
James telleth you that he is but a coward, saying, Resist the
devil, and he will fly from thee. It is the will of God that he
should thus long tempt you and not go away as yet; or else he had
done with you long ere this. He knoweth already that he shall
receive the foil at your hands, and increase the crown of your
glory: for he that overcometh shall be crowned. Therefore glory in
your temptations, since they shall turn to your felicity. Be not
afraid of your continual assaults which be occasions of your daily
victory. The word of God abideth for ever. In what hour soever a
sinner repenteth him of his sins, they be forgiven. Who can lay
any thing to the charge of God's elect? Do you not perceive the
manifest tokens of your election? first, your vocation to the
gospel, and after your vocation the manifest gifts of the Spirit
of God, given unto you above many others of your condition, with
godliness which believeth and yieldeth to the authority of the
Scriptures, and is zealous for the same? Seeing you are God's own
dearling, who can hurt you? Be not of a dejected mind for these
temptations, neither make your unfeigned friends to be more
sorrowful for you than need doth require.

"Since God hath willed you at your baptism in Christ to be
Careless, why do you make yourself careful? Cast all your care on
him. Set the Lord before your eyes always, for he is on your right
side, that you should not be then moved. Behold the goodness of
God toward me. I am careless, being fast closed in a pair of
stocks, which pinch me for very straitness; and will you be
careful? I would not have that unseemly addition to your name. Be
as your name pretendeth, for doubtless you have no other cause but
so to be. Pray, I beseech you, that I may be still careless in my
careful estate, as you have cause to be careless in your easier
condition. Be thankful, and put away all care, and then I shall be
joyful in my strait present care. Commend me to all our brethren,
and desire them to pray for me, that I may overcome my
temptations: for the devil rageth against me. I am put in the
stocks in a place alone, because I would not answer to such
articles as they would charge me withal in a corner, at the
bishop's appointment, and because I did not come to mass when the
bishop sent for me. I will lie all the days of my life in the
stocks, by God's grace, rather than I will consent to the wicked
generation. Praise God, and be joyful that it hath pleased him to
make us worthy to suffer somewhat for his name's sake. The devil
must rage for ten days. Commend me to Master F., and thank him for
his law books: but neither law nor equity will take any place
among these blood-thirsty. I would for your sake the unjust
dealing were noted unto the parliament-house, if it might avail.
God shorten these evil days. I have answered the bishop meetly
plain already, and I said to him, if he will call me in open
judgment, I will answer him as plainly as he will require:
otherwise I have refused, because I fear they will condemn me in
hugger-mugger. The peace of God be with you, my dear brother. I
can write no more for lack of light, and that I have written I
cannot read myself, and God knoweth it is written far uneasily. I
pray God you may pick out some understanding of my mind towards
you.

"Written in a coal-house of darkness, out of a pair of painful
stocks, by thine own in Christ,

JOHN PHILPOT."

Another letter, to certain godly women, forsaking their own
country for the gospel, full of fruitful precepts and lessons for
all good women.

"The Spirit of truth, revealed unto you my dearly beloved, by the
gospel of our Saviour Jesus Christ, be continually abiding with
you, and augmented into a perfect building of you into the lively
temple of God, through the mighty operation of his holy power.
Amen.

"I read in the Evangelists, of certain godly women, that
ministered unto Christ; following him in the days of his passion,
and never forsook him, but being dead in his grave, brought oil to
anoint him, until that he had showed himself unto them after his
resurrection, and bidden them show unto his disciples, which at
his passion were dispersed, and tell them that he was risen, and
that they should see him in Galilee. To whom I may justly compare
you, my loving sisters in Christ, who of late have seen him suffer
in his members, and have ministered to their necessity, anointing
them with the comfortable oil of your charitable assistance, even
to the death. And now, since ye have seen Christ to live in the
ashes of them whom the tyrants have slain, he willed you to go
away upon just occasion offered you, and to declare to our
dispersed brethren and sisters, that he is risen, and liveth in
his elect members in England, and by death doth overcome
infidelity; and that they shall see him in Galilee, which is by
forsaking this world, and by a faithful desire to pass out of this
world by those ways which he, with his holy martyrs, hath gone on
before.

"God therefore, entire sisters, direct your way, as he did Abraham
and Tobias, unto a strange land! God give you health both of body
and soul, that ye may go from virtue to virtue, and grow from
strength to strength, until ye may see face to face the God of
Sion in his holy hill, with the innumerable company of his blessed
martyrs and saints. Let there be continual ascensions unto heaven
in your hearts: let there be no decrease of any virtue which is
already planted in you. Be as the light of the just, such as,
Solomon saith, increaseth to the perfect day of the Lord. Let the
strength of God be commended in your weak vessels, as it is. Be
examples of faith and sobriety, to all that ye shall come in
company withal. Let your godly conversation speak where your
tongue may not, in the congregation. Be swift to hear, and slow to
speak, after the counsel of St. James. Be not curious about other
men's doings, but be occupied in prayer, and continual meditation,
with reverent talking of the word of God, without contentions
among the saints. Let your faith shine in a strange country, as it
hath done in your own, that your Father which is in heaven may be
glorified by you to the end.

"This farewell I send you, not as a thing needful, (which know
already what your duty is, and be desirous to perform the same,)
but as one that would have you understand that he is mindful of
your godly conversation, whereof he hath had good experience, and
therefore writeth this to be as a perpetual memorial betwixt you
and him, until our meeting together before God, where we shall joy
that we have here lovingly put one another in memory of our duty
to perform it.

"Farewell again, mine own bowels in Christ! and take me with you
wheresoever you go, and leave yourselves with me, that in spirit
we may be present one with another. Commend me to the whole
congregation of Christ, willing them not to leave their country
without witness of the gospel, after that we all be slain, which
already be stalled up and appointed to the slaughter; and in the
mean season to pray earnestly for our constancy, that Christ may
be glorified in us and in them, both by life and death. Farewell
in the Lord.

"Yours for ever,

JOHN PHILPOT."

An exhortation to his own sister, constantly to stick to the
truth, which she had fruitfully professed.

"God the eternal Father, who hath justified you by the blood of
his Son Jesus Christ, and called you to hallow his name through a
good conversation and profession of life, he sanctify you with
daily increase of virtue and faith by his Holy Spirit, that you
may appear a vessel of sanctification, in the midst of this wicked
and perverse generation, to the laud and praise of the gospel.
Amen.

"I have occasion, mine own dear sister, to praise God in you for
two causes: the one, that to your ability you are ready to show
yourself a natural loving sister to me your poor afflicted
brother, as by your gentle tokens you have eftsoons testified
being absent, as also by presently visiting me; which well
declareth that you be a very natural sister indeed, and to be
praised in this behalf. But in the other, that you be also a
sister to me in faith after Christ's gospel, I am occasioned to
thank God so much the more, how much the one excelleth the other;
and the spiritual consanguinity is more perdurable than that which
is of flesh and blood, and is a worker of that which is by nature:
for commonly such as be ungodly, be unnatural, and only lovers of
themselves, as daily experience teacheth us. The living Lord,
which through the incorruptible seed of his word hath begotten you
to be my liege sister, give you grace so to grow in that
generation, that you may increase to a perfect age in the Lord, to
be my sister with Christ for ever.

"Look therefore that you continue a faithful sister, as you are
called and are godly entered, not only to me, but to all the
church of Christ, yea, to Christ himself, who voucheth you, in
this your unfeigned faith, worthy to be his sister. Consider this
dignity to surmount all the vain dignities of the world, and let
it accordingly prevail more with you than all earthly delights:
for thereby you are called to an equal portion of the everlasting
inheritance of Christ, if now in no wise you do show yourself an
unnatural sister to him in forsaking him in trouble, which I trust
you will never for any kind of worldly respect do. You are under
dangerous temptations to be turned from that natural love you owe
unto Christ, and you shall be tried with God's people through a
sieve of great affliction: for so Satan desireth us to be sifted,
that through fear of sharp troubles we might fall from the
stableness of our faith, and so be deprived of that honour, joy,
and reward, which are prepared for such as continue faithful
brothers and sisters in the Lord's covenant to the end. Therefore
the wise man in the book of Ecclesiasticus, biddeth them that come
to the service of the Lord, to prepare themselves to suffer
temptations.

"Since then that, for the glory of God and our faith, we are
called now to abide the brunt of them, and that when our adversary
hath done all that he can, yet we may be stable and stand, this,
Christ, our first-begotten Brother, looketh for at our hands; and
all our brethren and sisters in heaven desire to see our faith,
through afflictions, to be perfect, that we might fulfil their
number; and the universal church, here militant, rejoiceth at our
constancy, whom all, by the contrary, we should make sorry, to the
danger of the loss both of body and soul. Fear not therefore,
whatsoever be threatened of the wicked world; prepare your back,
and see it be ready to carry Christ's cross. And if you see any
untowardness in you, (as the flesh is continually repugnant to the
will of God,) ask with faithful prayer, that the good Spirit of
God may lead your sinful flesh whither it would not: for if we
will dwell in the flesh, and follow the counsel thereof, we shall
never do the will of God, neither work that tendeth to our
salvation.

"You are at this present in the confines and borders of Babylon,
where you are in danger to drink of the whore's cup, unless you be
vigilant in prayer. Take heed the serpent seduce you not from the
simplicity of your faith, as he did our first mother Eve. Let not
worldly fellowship make you partaker of iniquity. He that toucheth
tar, cannot but be defiled thereby. With such as be perverse, a
man shall soon be perverted; with the holy you shall be holy.
Therefore say continually with the prophet David, Unto the saints
that be on the earth, all my will is on them. You have been
sanctified and made pure through the truth; take heed you be not
unholied and defiled, lest the last be worse than the first. I
write not this because I stand in any doubt of your sincere
continuance, of the which I have had so good experience; but,
because the days be evil, and in the same it is the duty of every
one of us to exhort and stir up one another, I am bold to put you,
my good sister, in remembrance of that which doth not a little
comfort me to remember in my troubles and daily temptations.
Wherefore I doubt not you will take that in good part which cometh
from your brother both in spirit and body, who tendereth your
salvation as earnestly as his own, that we might joy together
eternally, with such joy as the world shall never be able to take
from us. Thanks be unto God, you have begun to run a good and a
great time well in the ways of the Lord: run out the race to the
end, which you have begun, and then shall you receive the crown of
glory. None shall be crowned, but such as lawfully strive. Be not
overcome of evil, but overcome evil with good, and the Lord shall
make you one of those faithful virgins, that shall follow the Lamb
wheresoever he goeth; the which Christ grant both you and me.
Amen.

"Commend me to all them that love me in the Lord unfeignedly. God
increase our faith, and give us never to be ashamed of his gospel!
That same request which I have made to my brother Thomas, I make
also to you, desiring you, by all means you can, to accomplish my
request, that my sureties might be satisfied with that is mine
own, to the contentation of my mind, which cannot be quiet until
they be discharged: therefore I pray you help to purchase
quietness, that I might depart out of this world in peace. My
dissolution I look for daily; but the Lord knoweth how unworthy I
am of so high an honour, as to die for the testimony of his truth.
Pray that God would vouchsafe to make me worthy, as he hath done,
of long imprisonment, for the which his name be praised for ever.
Pray and look for the coming of the Lord, whose wrath is great
over us, and I will pray for you as long as I live.

"The 9th of July, in the King's Bench.

Your own loving brother, as well in faith as in body,

JOHN PHILPOT "

Another letter of exhortation to certain godly brethren.

"The grace of God the Father, and the peace of our Saviour Jesus
Christ his eternal Son, and the consolation of the Holy Ghost our
Comforter, strengthen your hearts, and comfort your minds, that
you may rejoice, and live in the truth of Christ's gospel to the
end. Amen.

"I do much rejoice, dearly beloved in the Lord, to hear of your
constant faith in the word of God, which you have so purely
received; who do not with the worldlings decline from the purity
thereof, albeit you suffer grief and trouble thereby; for the
which I praise God most heartily: and the Lord of all strength,
who hath begun this good work in you, make it perfect to the end,
as I doubt not but he will, for the faithful zeal ye have to his
truth and to his afflicted church. Therefore that ye may the
better stand and bear the brunt of many temptations, which you are
all like to be assaulted withal in these wicked and stormy days; I 
thought it good, as it is the duty of one Christian man to exhort
another in the time of trouble, to put you in remembrance thereof,
and to will you, with the wise man, to prepare yourselves to
temptations; and to beware that ye, which yet do stand by the
goodness of God, may not fall from your lively knowledge and hope.
It is an easy thing to begin to do well, but to continue out in
well doing, is the only property of the children of God, and such
as assuredly shall be saved. For so saith our Saviour in his
gospel: Blessed are they that persevere to the end.

"Let not therefore this certainty of your salvation, which is
continuance in the sincerity of faith, slide from you. Esteem it
more than all the riches and pleasures of this world, for it is
the most acceptable treasure of eternal life. This is that
precious stone, for the which the wise merchantman, after the
gospel, doth sell all that he hath, and buyeth the same. God, in
the Apocalypse, doth signify to the church, that there shall come
a time of temptation upon the whole world, to try the dwellers on
the earth; from the danger of which temptation all such shall be
delivered as observe his word: which word there is called the word
of patience; to give us to understand that we must be ready to
suffer all kind of injuries and slanders for the profession
thereof.

"Therefore God commandeth us there to hold it fast, that no man
might bereave us of our crown of glory; and St. Peter telleth us,
now we are afflicted with divers assays, as it is need it should
so be, that the trial of our faith, being much more precious than
gold that perisheth, and yet is tried by fire, might redound to
the laud, glory, and honour of Jesus Christ. St. Paul to the
Hebrews showeth us, that Christ our Saviour was in his humanity
made perfect by afflictions, that we, being called to perfection
in him, might more willingly sustain the troubles of the world, by
the which God giveth all them that be exercised in the same for
his sake, his holiness. And in the twelfth chapter of the said
Epistle is written, My son, refuse not the correction of the Lord,
nor shrink when thou art rebuked of him: for the Lord doth
chastise every son whom he receiveth, &c. Christ, in the Gospel of
St. John, biddeth his disciples to look after afflictions, saying,
In the world ye shall have trouble, but in me ye shall have joy.
And therefore in the midst of their trouble, in the twenty-first
of St. Luke, he biddeth them look up and lift up their heads, for
your redemption, saith he, is at hand. And in the twenty-second,
he saith to all such as be afflicted for him, You are those that
have abiden with me in my temptations, and therefore I appoint
unto you a kingdom, as my Father hath appointed for me, to eat and
drink upon my table in my kingdom.

"Oh how glorious be the crosses of Christ, which bring the bearers
of them unto so blessed an end! Shall we not be glad to be
partakers of such shame as may bring us to so high a dignity? God
open our eyes to see all things as they be, and to judge
uprightly! Then doubtless we would think with Moses, that it is
better to be afflicted with the people of God, than to be counted
the king of Egypt's son. Then should we joyfully say with David,
in all our adversities and troubles, It is good, O Lord, thou hast
brought me low, to the end I might learn thy righteousness.
Therefore St. Paul would not glory in any other thing of the
world, but in the cross of Christ, and in other his infirmities:
we have the commandment of Christ, daily to take up his cross and
follow him. We have the godly en-samples of all his apostles and
holy martyrs, which with great joy and exultation have suffered
the loss of all lands, goods, and life, for the hope of a better
reward, which is laid up for all those in heaven, that unfeignedly
cleave to the gospel, and never be ashamed thereof.

"Great is the felicity of the world to the outward man, and very
pleasant are the transitory delights thereof: but the rewards of
the righteous after the word of God, doth incomparably excel them
all, insomuch that St. Paul to the Romans doth plainly affirm,
that all the tribulations of this world cannot deserve that glory
which shall be showed unto us.

"Let us therefore, good brethren and sisters, be, merry and glad
in these troublesome days, the which be sent of God to declare our
faith, and to bring us to the end and fruition of that which we
hope for. If we would enter into the Lord's sanctuary, and behold
what is prepared for us, we could not but desire the Lord to haste
the day of our death, in the which we might set forth by true
confession his glory. Neither should we be afraid to meet our
adversaries, which so earnestly seek our spoil and death, as
Christ did Judas and that wicked rout which came to apprehend him,
saying, I am he whom ye seek. It is commanded us by the gospel,
not to fear them that kill the body, but to fear God, who can cast
both body and soul into hell-fire. So much we are bound to observe
this commandment as any other which God hath given us. The Lord
increase our faith, that we may fear God more than man! The Lord
give us such love towards him and his truth, that we may be
content to forsake all and follow him! Now will it appear what we
love best; for to that we love we will stick. There is none worthy
to be counted a Christian, except he can find in his heart for
Christ's sake, if the confession of the truth doth require it, to
renounce all which he hath, and follow him; and in so doing he
gaineth a hundred-fold more in this life, (as our Saviour said to
Peter,) and hereafter is assured of eternal life. Behold, I pray
you, what he loseth which in this life receiveth a hundred for
one, with assurance of eternal life. O happy exchange! Perchance
your outward man will say, If I were sure of this great recompence
here, I could be glad to forsake all: but where is this hundred-
fold in this life to be found? Yes truly; for instead of the
worldly riches which thou dost forsake, which be but temporal,
thou hast found the everlasting riches of heaven, which be glory,
honour, and praise, both before God, angels, and men; and for an
earthly habitation, hast an eternal mansion with Christ in heaven;
for even now thou art of the city and household of the saints with
God, as it is verified in the fourth to the Philippians. For
worldly peace, which can last but a while, thou dost possess the
peace of God, which passeth all understanding; and for the loss of
a few friends, thou art made a fellow of the innumerable company
of heaven, and a perpetual friend of all those that have died in
the Lord, from the beginning of the world. Is not this more than a
hundred-fold? Is not the peace of God, which we in this world have
through faithful imitation of Christ, (which the world cannot take
from us,) tenthousand-fold more than those things that most highly
be esteemed in the world, without the peace of God? All the peace
of the world is no peace, but mere anguish and a gnawing fury of
hell: as of late God hath set example before our eyes, to teach us
how horrible an evil it is to forsake the peace of Christ's truth,
which breedeth a worm in conscience that never shall rest.

"Oh that we would weigh this with indifferent balances! Then
should we not be dismayed of this troublous time, neither sorrow
after a worldly manner, for the loss which we are now like to
sustain, as the weak faithless persons do, which love their goods
more than God, and the things visible above those which be
invisible: but rather would heartily rejoice and be thankful, that
it pleased God to call us to be soldiers in his cause against the
works of hypocrisy, and to make us like unto our Saviour Christ in
suffering, whereby we may assure ourselves of his eternal glory;
for blessed are they, saith Christ, that suffer persecution for
righteousness' sake. And as St. Paul witnesseth to Timothy, If we
die with Christ, we shall live with Christ: and if we deny him, he
will deny us.

"Oh that we would enter into the veil of God's promises! Then
should we, with St. Paul to the Philippians, reject all, and count
all things but for dross, so that we may gain Christ. God, which
is the lightener of all darkness, and putter away of all
blindness, anoint our eyes with the true eye-salve, that we might
behold his glory and our eternal felicity, which is hidden with
Christ, and prepared for us that do abide in his testament: for
blessed is that servant, whom the master when he cometh (as Christ
said) doth find faithful. Let us therefore watch and pray one for
another, that we yield not in any point of our own religion to the
antichristian synagogue, and that we be not overthrown of these
temptations. Stand therefore, and be no cowards in the cause of
your salvation; for his Spirit that is in us, is stronger than he
which in the world doth now rage against us. Let us not put out
the Spirit of God from us, by whose might we shall overcome our
enemies; and then death shall be as great a gain to us, as it was
to the blessed apostle St. Paul. Why then do ye mourn? why do ye
weep? why be ye so careful, as though God hath forsaken you? He is
never more present with us than when we be in trouble, if we do
not forsake him. We are in his hands, and nobody can do us any
injury or wrong without his good will and pleasure. He hath
commanded his angels to keep us, that we stumble not at a stone 
without his divine providence. The devil cannot hurt any of us,
and much less any of his ministers, without the good will of our
eternal Father. Therefore let us be of good comfort, and
continually give thanks unto God for our estate, whatsoever it be;
for if we murmur against the same, we murmur against God, who
sendeth the same: which if we do, we kick but against the prick,
and provoke more the wrath of God against us; which, by patient
suffering, otherwise would sooner be turned into our favour
through faithful prayer.

"I beseech you, with St. Paul, to give your bodies pure and holy
sacrifices unto God. He hath given us bodies to bestow unto his
glory, and not after our own concupiscence. If many years God hath
suffered us to use our bodies, which be his temples, after the
lust of the flesh, in vain delights, not according to his glory;
is it not our duty in the latter end of our life, the more
willingly to yield unto God's glory our bodies, with all that we
have, in demonstration of true repentance of that we have evil
spent before? Cannot the example of the blessed man Job, horribly
afflicted, cause us to say, The Lord hath given it, the Lord hath
taken it: blessed be the name of the Lord! Even as it hath pleased 
the Lord, so is it come to pass. If we cast our whole care
likewise upon God, he will turn our misery into felicity, as well
as he did to Job. God tempteth us now, as he did our father
Abraham, commanding him to slay his son Isaac in sacrifice to him;
which Isaac by interpretation doth signify mirth and joy; who by
his obedience preserved Isaac unto long life, and offered in his
stead a ram that was tied by the horns in the brambles. Semblably
we are all commanded to sacrifice unto God our Isaac, which is our
joy and consolation: the which if we be ready to do, as Abraham
was, our joy shall not perish, but live, and be increased,
although our ram be sacrificed for our Isaac: which doth signify
that the pride and concupiscence of our flesh, entangled through
sin with the cares of this stinging world, must be mortified for
the preservation and perfect augmentation of our mirth and joy,
which is sealed up for us in Christ.

"And to withstand these present temptations wherewithal we are now
encumbered, ye cannot have a better remedy than to set before your
eyes how our Saviour Christ overcame them in the desert, and to
follow his ensample; that if the devil himself, or any other by
him, willeth you to make stones bread, (that is, to take such a
worldly-wise way, that you may have your fair houses, lands, and
goods, to live on still,) ye must say, that man liveth not only by
bread, but by every word that proceedeth out of the mouth of God.

Again, if the devil counselleth you to cast yourselves down to the
earth, so as to revoke your sincere belief and godly conversation,
and to be conformable to the learned men of the world, pretending
that God will be well enough content herewith; ye must answer that
it is written, that a man shall not tempt his Lord God.

"Further, if the devil offer you large promises of honour,
dignity, and possessions, so that ye will worship idols in his
synagogue, ye must say, Go behind me, Satan, for it is otherwise
written, that a man must worship his Lord God, and serve him only.

"Finally, if your mother, brother, sister, wife, child, kinsman,
or friend, do seek of you to do otherwise than the word of God
hath taught you, ye must say with Christ, that they are your
mothers, brothers, sisters, wives, children, kinsmen, which do the
will of God the Father. To the which will the Lord for his mercy
conform us all unfeignedly to the end. Amen.

"Your loving and faithful brother in Christ, in captivity,

JOHN PHILPOT, anno 1555."

To his friend and faithful brother in the Lord, Master Robert
Harrington.

"Gentle Master Harrington, I cannot tell what condign thanks I may
give unto God for you, in respect of the great gentleness and pain
which you have taken for the relief of me and of others our
afflicted brethren in Christ. God be praised for his mercy, whose
loving providence we have seen towards us by such faithful
stewards as you have been towards a great many. Blessed be you of
God, for the loving care which you have taken for his poor flock.
God hath reserved your reward of thanks in heaven, and therefore I
go not about to render you any, lest I might seem to judge that
you looked for that here, which is reserved to a better place. I
thank God for that I have found by your faithful and diligent
industry, and God forgive me my unworthiness of so great benefits.
God give me grace to serve him faithfully, and to run out my race
with joy. Glorious is the course of the martyrs of Christ at this
day. Never had the elect of God a better time for their glory than
this is. Now may they be assured under the cross, that they are
Christ's disciples for ever.

"Methinketh I see you desiring to be under the same. The flesh
draweth back, but the Spirit saith, it must be brought whither it
would not. Here is the victory of the world: here is true faith
and everlasting glory. Who is he which desireth not to be found
faithful to his master? And now is the time that every faithful
servant of Christ hath just opportunity to show himself a glorious
soldier in the Lord's fight. Now do the Amalekites invade the true
Israelites, that the Israelites might with speed be glorified. I
need not for want of understanding to admonish you hereof, but as
a willing soldier in Christ, to exhort you so to run as you may
get the victory, and that speedily with us. A man that is bid to a
glorious feast, wisheth his friend to go with him, and be partaker
thereof. God doth call me most unworthy, among others, to drink of
the bride-cup of his Son, whereby we shall be made worthy (as many
of our brethren have been before us) to sit at the right hand and
at the left hand of Christ. Oh what unspeakable condition is that!
May any worldly thing stay us from the desire thereof? Since we
seek the kingdom of God, why do we not apprehend it, being so near
offered unto us?

"Let us approach near unto God, and God will draw near unto us.
God draw us after him, that we may all run after the savour of his
sweet ointments. Christ anoint us, that we may be supplied in
these evil days to run lightly unto the glory of the Lord. Shame,
imprisonment, loss of goods, and shedding of our blood, be the
just price which we must willingly bestow for the same. Wherefore,
dearly beloved in the Lord, let not the great charges keep you
back from buying this glory: for the reward is ten-thousand-fold
greater than the price.

"Since you have married a wife, whom God bless, I cannot excuse
you from this mart, but you must bring your wife for a usury to
the Lord, whose pleasure is in godly yoke-fellows. I wish you to
be as I am, except these horrible bands, but yet most comfortable
to the spirit, assuring you that we are made worthy through Christ
of the kingdom for the which we suffer. Praised be the Lord for
the affliction which we suffer, and he give us strength to
continue to the end!

"Commend me to Master Heath, and tell him that I would wish him
with me, to prove how apt he is to carry the cross of Christ. I
pray for his continuance in Christ, as for mine own: commend me to
his wife, and to Mrs. Hall, certifying them that I am brought to
the gates of hell, that I might never enter into the same, but be
raised up from hell to heaven, through the word that sanctifieth
us. Commend me to Master Elsing and his wife, and thank them that
they remembered to provide me some ease in prison; and tell them,
that though my Lord's coal-house be but very black, yet it is more
to be desired of the faithful than the queen's palace. God make
her a joyful mother, and preserve them both to the comfort of
God's people. Thus for this time farewell, dear brother. --
Written in post-haste because of strait keeping.

"This day I looked to be called before the commissioners again.
Pray, dear brother, for the spirit of wisdom to remain with me.
Commend me to your wife, and I thank you both for your tokens.
Your token I have sent to your wife; and my token unto you, is my
faithful heart with this letter. Commend me to all my friends, and
tell them, I thank God I am cheerful in Christ, wishing them to
fear God more than man, and to learn to despise earnestly the
vanities of this world; desiring you all to pray for me, that I 
may end my journey with fidelity, Amen.

JOHN PHILPOT."

Here followeth another letter of Master Philpot to the Lady Vane:
which because, for the length, I could not wholly insert, I have
excerpted certain specialties thereout as followeth.

"The principal Spirit of God the Father, given unto us by Christ
our merciful Saviour, confirm, strengthen, and stablish you in the
true knowledge of the gospel, that your faithful heart, worshipful
and dear sister in the Lord, may attain and taste, with all the
saints, what is the height, the depth, the length, and the breadth
of the sweet cross of Christ, Amen.

"O happy are you amongst all other women, that have found this
precious stone which is hidden in the gospel; for the which we
ought to sell all other things, and to purchase the same. O happy
woman, whose heart God hath moved and enlarged to be in the
profession thereof. Others seek worldly goods, honours, and
delights; but you seek with a good understanding to serve God in
spirit and verity. This is the gate that leadeth to heaven, this
is your portion for ever. By this you shall see God face to face
(which sight is unspeakable joy); by this shall ye see whatever
your heart can desire; by this ye shall have a full sight of all
the beautiful heavenly powers, and of all the celestial paradise;
by this shall you know them that you never knew, and be joyous and
glad with those which you have known here in God, world without
end!

"Ah! I lament the infidelity of England, that, after so great
light, is stepped into so huge darkness again. The servant that
knoweth his master's will, and doth it not, shall be beaten with
many stripes. Ah! great be the plagues that hang over England,
yea, though the gospel should be restored again. Happy shall that
person be whom the Lord shall take out of this world, not to see
them. Ah! the great perjury which men have run into so wilfully
against God, by receiving antichrist again and his wicked laws,
which do threaten a great ruin unto England: Oh that the Lord
would turn his just judgments upon the authors of the truce-
breaking between God and us, that they might be brought low, (as
Nebuchadnezzar was,) that his people might be delivered, and his
glory exalted. God grant that that good luck which you hope
shortly to come upon the house of God, be a true prophecy, and not
a well-wishing only. Ah, Lord! take away thy heavy hand from us,
and stretch it out upon thine enemies (those hypocrites) as thou
hast begun, that they may be confounded. O let not the weak perish
for want of knowledge through our sin. Although thou kill us, yet
will we put our trust in thee.

"Thus, dear heart, you teach me to pray with you in writing. God
hear your prayers, and give us the spirit of effectual prayer, to
pour out our hearts continually together before God, that we may
find mercy both for ourselves, and for our afflicted brethren and
sisters. I cannot but praise God in you, for that pitiful heart
that taketh other folks' calamities to heart, as your own. Blessed
be they that mourn, for such shall be comforted. God wipe away all
tears from your pitiful eyes, and sorrow from your merciful heart,
that you may (as doubtless you shall do shortly) rejoice with his
elect for ever. You have so armed me to the Lord's battle both
inwardly and outwardly, that except I be a very coward, I cannot
faint, but overcome by death. You have appointed me to so good and
gracious a General of the field, to so victorious a Captain, and
to so favourable a Marshal, that if I should not go on lustily,
there were no sparkle of heavenly manhood in me. I will present
your coat-armour before my Captain, and in the same I trust by him
to overcome. The scarf I desire as an outward sign to show our
enemies, who see not our glorious end, neither what God worketh
inwardly in us, through the blindness of their hearts, that they
persecute Christ's cross in us, whereby he hath sealed up the
truth of his gospel by his death unto us, that we by our death (if
need be) might confirm the same, and never be ashamed, whatsoever
torment we do suffer for his name's sake; and our weak brethren,
seeing the same, might be more encouraged to take up Christ's
cross, and to follow him. God give us grace to do all things to
his glory, Amen!

"The world wondereth how we can be merry in such extreme misery;
but our God is omnipotent, which turneth misery into felicity.
Believe me, dear sister, there is no such joy in the world as the
people of Christ have under the cross. I speak by experience;
therefore believe me, and fear nothing that the world can do unto
you: for when they imprison our bodies, they set our souls at
liberty with God; when they cast us down, they lift us up; yea,
when they kill us, then do they bring us to everlasting life. And
what greater glory can there be, than to be at conformity with
Christ? which afflictions do work in us.

"God open our eyes to see more and more the glory of God in the
cross of Jesus Christ, and make us worthy partakers of the same!
Let us rejoice in nothing, with St. Paul, but in the cross of
Jesus Christ, by whom the world is crucified unto us, and we to
the world. The cross of Christ be our standard to fight under for
ever! While I am thus talking with you of our common consolation,
I forget how I trouble you with my rude and inordinate
tediousness: but you must impute it to love, which cannot quickly
depart from them whom be loveth, but desireth to pour himself into
their bosoms. Therefore, though your flesh would be offended (as
it might justly be) at such rudeness, yet your spirit will say
nay, which taketh all things in good part that come of love. And
now I am departing, yet will I take my leave ere I go, and would
fain speak somewhat that might declare my sincere love to you for
ever: Farewell, O elect vessel of the Lord! to the comfort of his
afflicted flock: farewell on earth, whom in heaven I am sure I
shall not forget. Farewell under the cross most joyfully; and,
until we meet, always remember what Christ saith, Be of good
cheer, for I have overcome the world, &c.

"God pour his Spirit abundantly upon you, mine own dear bowels in
Christ! until you may come to see the God of all gods with his
elect, in the everlasting Sion. I send to you the kiss of peace,
with the which I do most entirely take my leave of you at this
present. It is necessary we depart hence, or else we could not be
glorified. Your heart is heavy because I say I must depart from
you. It is the calling of our merciful Father, wherewithal you are
content, and so am I. Be of good comfort; hold out your buckler of
faith�for by the strength thereof we shall shortly meet in eternal
glory to the which Christ bring both us, Amen, Amen! -- The tenth
of December, 1555.

"Death! why should I fear thee? since thou canst not hurt me, but
rid me from misery unto eternal glory.

"Dead to the world, and living to Christ, your own brother, sealed
up in the verity of the gospel for ever.

JOHN PHILPOT "

Another letter written to the same lady, being a great supporter
of him.

"I cannot but most heartily give God thanks for these his gifts in
you, whose brightness many beholding, that are weak, are much
encouraged to seek God likewise, and to cleave to him, having the
ensample of so faithful and constant a gentlewoman before their
eyes. If the queen of the south shall rise with the men of
Christ's generation, and condemn them, for that she came from the
end of the world to hear the wisdom of Solomon, then shall your
sincere and godly conversation, thus shining in this dangerous
time of the trial of Christ's people, (being a woman of right
worshipful estate and wealthy condition,) condemn in the latter
day a great many of these faint-hearted gospellers, which so soon
be gone back and turned from the truth, at the voice of a hand-
maiden; seeing that neither the fear of imprisonment, neither the
possession of the world, (wherewithal you are sufficiently indued
above a great many,) can separate you from the love of the truth,
which God hath revealed unto you: whereby it appeareth that the
seed of God's word which was sown in you, fell neither in the
highway, neither among the thorns, neither upon the stones, but
upon a good ground, which is blessed of God, and bringeth forth
fruit with great affliction, a hundred-fold, to the glory of God
and the increase of his church. In consideration whereof St. James
biddeth us highly to rejoice, whensoever we fall into many
temptations, knowing that it is but the trial of our faith, that
we might bring forth that excellent virtue patience, by the which
we are made like to our Redeemer Christ, with whom we here being
like in suffering, assuredly shall hereafter be partakers of his
eternal glory. Therefore St. Paul saith, God forbid that I should
glory in any thing but in the cross of our Lord Jesus Christ. I
that am under the cross with you, (thanks be given to God
therefore,) have felt in the same more true joy and consolation
than ever I did by any benefit that God hath given me in my life
before: for the more the world doth hate us, the nigher God is
unto us, and there is no perfect joy but in God. Wherefore Christ
said, In me ye shall have joy, but in the world affliction.
Blessed be God which sendeth us this affliction, that we might
perfectly joy in him! For this cause, in the ripest time of
iniquity, and in the most fervent season of persecution of the
true church, which Christ in the twenty-first of Luke prophesied
to come, he willeth us to be of good cheer, and to lift up our
heads, for our redemption is at hand.

"Oh that the Lord would come and deliver us from this world, which
is a vale of misery, unto his own kingdom, where floweth perpetual
joy and consolation. And verily that is the true and only joy
which is conceived, not of the creature, but of the Creator, the
which when we do possess, nobody can take it away from us; to the
which joy all other joys, being compared, are but mournings, all
delights sorrow, all sweetness sour, all beauty filth, and
finally, all other things that be counted pleasant, are
tediousness. Your own self is better witness of this than I. Ask
yourself, with whom you are best acquainted. Doth not the Holy
Ghost speak the same in your heart? Have you not persuaded
yourself this to be true, before I wrote thereof? For how should
you, being a woman, and a young gentlewoman, beautiful, and at
your own liberty, have overcome this your frail kind and age, and
despised your excellent beauty and estate, unless all those things
which be subject to the senses had been counted of you vile, and
little to be esteemed, in comparison of those things which
inwardly do comfort you to overcome the flesh, the world, and the
devil.

"God increase your joy in all spiritual things, and stablish your
hope to the day of eternal rest. You have forsaken darkness, and
are entered into light; God grant the same may shine still in you,
until the perfect day come of the Lord, in the which is all our
consolation! Here we must be darkened, that there we may appear as
bright as the sun in the face of the whole world, and of all them
that now condemn us for our well-doing; whose judges then we shall
be, to their horrible grief, though now wrongfully they judge us.
Pray heartily, and that often, that God once again for his
Christ's sake would be merciful to his afflicted church in
England. Faithful prayer is the only remedy that we have against
the fiery darts of the devil, that be kindled against us. By
prayer the Amalekites shall be overcome, and the roarings of the
lion which seeketh still to devour us, shall be stopped and put to
silence. The Lord stop Leviathan's mouth, that he swallow not up
God's silly people, according to his expectation!

"Praise the Lord for the faithful testimony and sacrifice which
two of our brethren of late have, through fire, rendered to the
truth of the gospel, which now triumpheth by the death of godly
martyrs. Thpray.--The hand, therefore watch and pray. --The last
of May, 1555. Captive in the King's Bench.

"Yours, with heart in Christ,

JOHN PHILPOT "

Another letter to the godly Lady Vane.

"God, the Father of our Lord Jesus Christ, increase in your godly
heart the faith of the gospel, which is your eternal inheritance,
and the Holy Ghost comfort your spirit with all spiritual
consolation, to the day of the Lord, Amen.

"I cannot but praise God most highly and earnestly, my dear and
faithful lady, for the great and unfeigned love which you bear
unto me in Christ, declared oftentimes, as well now as of late, by
manifest and liberal tokens. Blessed be God that hath made you so
worthy a member in his kingdom: for it cannot be but such shall
reap with abundance in time of reward, that here do sow so
plenteously in well doing; albeit I am most unworthy to receive
any such benefit at your hands, as in respect of a pillar of
Christ's church, which am scarce a shadow thereof. But the zeal of
Christ's church in you wisheth me to be such a one as the time
doth require. God fulfil your desire of me, that I may be found
constant, and no wandering star! I am not worthy of the name of a
prophet, or of a minister of God's word, for that I have (being
letted by the iniquity of the time) little or nothing laboured
therein. I am a friend of our common spouse Jesus, and do rejoice
of the verity of his word, for the which (praised be his name) he
hath counted me worthy to suffer; and indeed who that giveth a
draught of water in the name of a disciple, as Christ promised,
shall lose his reward? Therefore what your gentleness doth in the
name of him, the Lord recompense unto you in all his blessings
which he is accustomed to pour on them which love his flock
unfeignedly.

"Good lady, you have to joy that the kingdom of God is thus
continually before your eyes, and that you are not ashamed of the
bands of Christ, which you with his people in part do suffer. They
may be assured of the glory everlasting, which here are not
ashamed to take up the cross of Christ, and to follow him. Here we
must weep and lament, while the world laugheth and triumpheth over
us; but our tears shall shortly be turned into unspeakable joy,
and we shall eternally be merry together, when the world shall
lament their infidelity without end.

"I would I were able to do any thing that might show condign
thanks for that sincere love you bear unto me in Christ: you
adjure me (as it were) by your gentle letters to be bold on you in
all my needs. I thank God, which ceaseth not to provide for his, I
lack nothing at this present, but only ability to thank your
faithful heart for your goodness towards me. I love you, and not
yours, as it is meet Christians to love one another in God; and
your faith which I behold in you, is more worth unto me than all
your possessions. And I think I shall not need long to be
chargeable unto you, for that this week I look for commissioners
to sit on me and my fellow prisoners in prison, lest the spirit of
our breath might blow further abroad. The will of God be done. We
are not so good as John the Baptist, which was beheaded in prison.
Darkness cannot abide the light. Therefore their doings must
declare what they are. We are as sheep appointed for a sacrifice
to the Lord. We must not fear the fire, for our Lord is a
consuming fire, which will put out the fierceness of raging
torments from us. Be not afraid of them that can kill the body,
but fear him that can cast both body and soul into hell-fire. God
forbid that we should rejoice otherwise than in the cross of
Christ; and pray that he would make us worthy to suffer for his
sake. God will have our faith tried and known; and therefore let
us willingly humble ourselves under the mighty hand of God, that
he may gloriously lift us up in his good time. There is none
perfectly faithful indeed till he can say with St. Paul, I am
persuaded that neither death, neither life, neither angels,
neither princes, nor powers, neither things present, neither
things to come, neither highness, neither lowness, neither any
other creature, is able to separate us from the love of God which
is in Christ Jesus our Lord. This faith God plant both in you and
in me unmovably. In this faith we have to rejoice, and in none
other.

"All the tribulations of the world are not worthy of the eternal
weight of glory which is prepared for them that here do with
patience abide the cross. Wherefore let us be strong with the
strength of him that is able to make us strong, and lament the
weakness, I might say the infidelity, of our faint gospellers.
Christ, whom we would pretend to have put upon us, is the strength
of God, and how then may they be weak where Christ is? We have
more to be glad, touching ourselves, of this time, than we have
had of any time before, in the which we have so ready a way to go 
unto God, and so good occasion to show our duty in glorifying his
holy name. For if we be imprisoned in this cause, we are blessed:
if we lose all that we have, we are blessed a hundred-fold; if we
die, we are blessed eternally; so that in suffering of
persecutions, all is full of blessings. Be blessed therefore, O
elect lady, of God, with the blessed of God, and flee (as you do)
the concupiscence of the world. Embrace that which is perfect, and
joyfully look for the coming and cross of our Lord Jesus Christ,
&c. Thus desiring God to preserve you to his true peace, and to
give you victory of that temptation which now is come to try our
faith, Christ be with you, and bless you both in body and soul;
and my prayer shall follow you wheresoever you go, as I desire
that yours may be with me. The last week I sent your beneficence
to Oxford: I could not before have a convenient messenger. As soon
as I have word, you shall be satisfied of your request. Love me as
you do, and the God of love be with you. The twentieth day of
August.

"By yours, with all his power in the Lord,

JOHN PHILPOT."

Another letter full of spiritual consolation to the said lady.

"The mercy of God the Father, and the consolation of the Holy
Ghost, through Jesus Christ, be with you, and strengthen you, my
dear mother and sister in the Lord, in these dangerous days, to
the crown of eternal glory, which is now offered to all faithful
soldiers in the gospel, Amen!

"As your good Ladyship doth desire to hear from me, so I am
desirous to write, as your gentleness and daily goodness bindeth
me. But Satan of late hath letted me, who envying all good
exercises which I have had and received by mine easy imprisonment
in times past, hath brought me out of the King's Bench into the
bishop of London's coal-house, a dark and an ugly prison as any is
about London, (but my dark body of sin hath well deserved the
same, and the Lord now hath brought me into outward darkness, that
I might the more be lightened by him, as he is most present with
his children in the midst of darkness,) where I cannot be suffered
to have any candle-light, neither ink nor paper, but by stealth.
Wherefore I cannot write to you as I would, neither as my duty is.
As Christ, my Master, was sent from Annas to Caiaphas, so am I
sent from Winchester diocese to London, I trust, to make a speedy
end of my course; God give me grace and patience to be a faithful
follower of my Master! I have been already this seven-night in his
coal-house, and have of late been four times called to mine
answer, but hitherto not called to judgment, which I do daily look
for; but I fear they will prolong me, and try me by strait
imprisonment awhile, in the which God's will be done.

Pray, dear lady, that my faith faint not, which I praise God is
presently more lively with me than it hath been in times past. I
taste and feel the faithfulness of God in his promise, who hath
promised to be with his in their trouble, and to deliver them. I
thank the Lord, I am not alone, but have six other faithful
companions; who in our darkness do cheerfully sing hymns and
praises unto God for his great goodness. We are so joyful, that I
wish you part of my joy; for you that are so careful of my bodily
relief, how can I but wish your spiritual consolation, and that
abundantly? Let not, dear heart, my strait imprisonment any thing
molest you; for it hath added, and daily doth, unto my joy: but
rather be glad and thankful unto God with me, that it hath pleased
him to make me, most wretched sinner, worthy to suffer any thing
for his sake. Hitherto we have not resisted unto blood. God make
us never to count our blood more precious in our eyes than his
truth.

"Ah, my dear sister! I thank you again for the last letter you
sent me; it is a singular comfort unto me, as oft as I read the
same. I have it in my bosom, and will carry the same even to the
stake with me, in witness that Christ hath so constant and
faithful a lady in England. God succour and keep that spirit in
you; for it is the very spirit of adoption of the child of God.
Such cheerful and holy spirits under the cross be acceptable
sacrifices in the sight of God; for Christ came to cast fire into
the earth, and looketh that it should be kindled. Be you fervent
in spirit in our Christ's cause, as you have begun, for that is
the principal spirit wherewithal David desired to be confirmed. Oh
how do I rejoice, your Ladyship to go arm in arm with me unto
Christ, or rather before me! I cannot but joy of such a worshipful
fellow. Methinketh I see you to mourn, and desire to be loosed out
of the earthly and frail habitacle of this body. Oh how amiable
and pleasant is it to dwell in the Lord's tabernacle! Our Christ
and his heavenly company look for us: let us haste and run
thereto, for behold the Lord is ready to embrace us. Mine own
bowels in the Lord! be merry in the Lord with your afflicted
brother, who daily offereth your merciful alms, which most
unworthily I do receive still of you, unto the Lord. But now, dear
mother, you need not to burden so much yourself, (as my last
letters did signify,) for that my chargeable imprisonment is cut
off, and a little now serveth me: wherefore I pray you send no
more until I send to you, for I have sufficient and abound. God's
peace be with you for ever.

"Out of my Lord of London's coal-house, the last of October.

Your own,

JOHN PHILPOT."

Another letter to the said lady, wherein partly lie complaineth of
the dissimulation and perjury of Englishmen, falling again to the
pope, and partly he expresseth his joy in his afflictions.

"I cannot but joy with you, my heartily beloved in Christ, of the
fall of Sennacherib: since it is to the glory of God, and to the
consolation of his church, to see the fall of their enemies before
their face, according as it is written, The just shall rejoice,
when he seeth the vengeance of the wicked. God make this your joy
perfect; for as concerning myself, I count not to see those good
days whereof you have a glimmering in this life. For although the
cockatrice be dead, yet his pestilent chickens, with the whore of
Babylon, still live. But a great hope there is of their short
confusion, because God doth not prosper their doings according to
their expectation. Most happy shall he be, whom the Lord shall
soonest take out of this life, that he may not see the plagues
which the manifest perjury, and the manifold idolatry and
detestable dissimulation, (and that of such as do know the truth,)
do threaten to come.

"The Lord is just, and all unrighteousness displeaseth him, and
either here, or else in another world, he will punish this gross
infidelity of the world: but his elect, and such as he loveth,
will he punish here, that they should not be condemned hereafter
with the world eternally. We have nothing so much to rejoice in,
as in the cross of Jesus Christ, and in that we are partakers of
his afflictions, which be the earnest penny of that eternal
kingdom, which he upon the cross for us hath purchased. For as
Paul his faithful witness saith, If we suffer with him, we shall
reign with him: if we die with him, we shall live with him.

"Wherefore, mine own dear bowels! praise God with me most
entirely, that it hath pleased him now mercifully to visit the
sins of my youth, and my huge unthankfulness, and by the same doth
give me much consolation, that he assureth me of his great
goodness and mercy, and turneth his fatherly castigation into my
crown of glory. O good God! what am I, on whom he should show this
great mercy? To Him that is immortal, invisible, and only wise, be
all honour, praise, and glory there-for, Amen.

"This is the day that the Lord hath made, let us rejoice and be
glad in the same. This is the way, though it be narrow, which is
full of the peace of God, and leadeth to eternal bliss. Oh how my
heart leapeth for joy, that I am so near the apprehension thereof!
God forgive me mine unthankfulness, and unworthiness of so great
glory. The swords which pierced Mary's heart in the passion of our
Saviour, which daily also go through your faithful heart, be more
glorious and to be desired than the golden sceptres of this world.
O blessed be they that mourn in this world to God-ward, for they
shall eternally be comforted! God make my stony heart to mourn
more than it doth. I have so much joy of the reward that is
prepared for me, most wretched sinner, that though I be in a place
of darkness and mourning, yet I cannot lament; but both night and
day am so joyful, as though I were under no cross at all: yea, in
all the days of my life I was never so merry, the name of the Lord
be praised there-for for ever and ever, and he pardon mine
unthankfulness! Our enemies do fret, fume, and gnash their teeth
to see and hear that we, under this grievous affliction in the
world, can be so merry. We are of them counted as desperate
persons, for the certain hope and feeling which we have of our
everlasting salvation. And it is no marvel, for the worldly men
cannot perceive the things of God; it is mere foolishness and
abomination to them.

"Be thankful unto God, mine own dear helper, for his wondrous
working in his chosen people. Pray instantly that this joy be
never taken from us, for it passeth all the delights of this
world. This is the peace of God which surmounteth all
understanding: this peace, the more his chosen be afflicted, the
more they feel; and therefore cannot faint, neither for fire,
neither for water. Let us pray, for our weak brethren and sisters'
sake, that it may please God to alleviate the grievous and
intolerable burden of these cruel days. But, touching ourselves,
let us heartily beseech our Saviour to vouchsafe to give us this
glorious gift, to suffer for his gospel's sake, and that we may
think the shame of the world to be our glory, as it is indeed. God
increase our faith, and open our eyes to behold what is prepared
for us. I lack nothing, praise be to God! I trust my marriage
garment is ready. I will send you my examinations, as soon as I
can get them written, if you be desirous of them.

"God of his mercy fill your merciful heart with all joy and
consolation of the hope to come.

"Out of the coal-house, the 19th of November.

"Your own lover, JOHN PHILPOT. "

A letter to a friend of his, prisoner the same time in Newgate;
wherein is debated and discussed the matter or question of infants
to be baptized.

"The God of all light and understanding lighten your heart with
all true knowledge of his word, and make you perfect to the day of
our Lord Jesus Christ, whereunto you are now called, through the
mighty operation of his Holy Spirit, Amen.

"I received yesternight from you, dear brother saint, and fellow
prisoner for the truth of Christ's gospel, a letter, wherein you
gently require my judgment concerning the baptism of infants; what
is the effect thereof. And before I do show you what I have
learned out of God's word, and of his true and infallible church,
touching the same, I think it not out of the matter first to
declare what vision I had the same night, while musing on your
letter I fell asleep, knowing that God doth not without cause
reveal to his people who have their minds fixed on him, special
and spiritual revelations to their comfort, as a taste of their
joy and kingdom to come, which flesh and blood cannot comprehend.

"Being in the midst of my sweet rest, it seemed me to see a great
beautiful city, all of the colour of azure, and white, four
square, in a marvellous beautiful composition in the midst of the
sky, the sight whereof so inwardly comforted me, that I am not
able to express the consolation I had thereof, yea, the
remembrance thereof causeth as yet my heart to leap for joy: and
as charity is no churl, but would others to be partakers of his
delight, so methought I called to others, (I cannot tell whom,)
and while they came, and we together beheld the same, by and by,
to my great grief, it faded away.

"This dream I think not to have come of the illusion of the
senses, because it brought with it so much spiritual joy, and I
take it to be of the working of God's Spirit for the contentation
of your request, as he wrought in Peter to satisfy Cornelius.
Therefore I interpret this beautiful city to be the glorious
church of Christ, and the appearance of it in the sky, signifieth
the heavenly state thereof, whose conversation is in heaven, and
that, according to the primitive church which is now in heaven,
men ought to measure and judge the church of Christ now in earth;
for as the prophet David saith, The foundations thereof be in the
holy hills, and glorious things be spoken of the city of God. And,
the marvellous quadrature of the same, I take to signify the
universal agreement in the same, and that all the church here
militant ought to consent to the primitive church throughout the
four parts of the world, as the prophet affirmeth, saying, God
maketh us to dwell after one manner in one house. And that I
conceived so wonderful joy at the contemplation thereof, I
understand the unspeakable joy which they have that be at unity
with Christ's primitive church; for there is joy in the Holy
Ghost, and peace which passeth all understanding, as it is written
in the Psalms: As of joyful persons, is the dwelling of all them
that be in thee. And that I called others to the fruition of this
vision, and to behold this wonderful city, I construe it by the
will of God this vision to have come upon me musing on your
letter, to the end, that under this figure I might have occasion
to move you, with many others, to behold the primitive church in
all your opinions concerning faith, and to conform yourself in all
points to the same, which is the pillar and stablishment of truth,
and teacheth the true use of the sacraments, and having, with a
greater fulness than we have now, the first-fruits of the Holy
Ghost, did declare the true interpretation of the Scriptures
according to all verity, even as our Saviour promised to send them
another Comforter, which should teach them all truth.

"And since all truth was taught and revealed to the primitive
church, which is our mother, let us all that be obedient children
of God, submit ourselves to the judgment of the church for the
better understanding of the articles of our faith, and of the
doubtful sentences of the Scripture. Let us not go about to show
in us, by following any private man's interpretation upon the
word, another spirit than they of the primitive church had, lest
we deceive ourselves: for there is but one faith and one Spirit,
which is not contrary to himself, neither otherwise now teacheth
us than he did them. Therefore let us believe as they have taught
us of the Scriptures, and be at peace with them, according as the
true catholic church is at this day: and the God of peace
assuredly will be with us, and deliver us out of all our worldly
troubles and miseries, and make us partakers of their joy and
bliss, through our obedience to faith with them.

"Therefore God commandeth us in Job, to ask of the elder
generation, and to search diligently the memory of the fathers;
for we are but yesterday's children, and be ignorant, and our days
are like a shadow; and they shall teach thee, saith the Lord, and
speak to thee, and shall utter words from their hearts. And by
Solomon we are commanded, not to reject the direction of our
mother. The Lord grant you to direct your steps in all things
after her, and to abhor contention with her; for as St. Paul
writeth, If any man be contentious, neither we, neither the church
of God, hath any such custom.

"Hitherto I have showed you, good brother S., my judgment
generally of that you stand in doubt and dissent from others, to
the which I wish you as mine own heart to be conformable, and then
doubtless you cannot err, but boldly may be glad in your troubles,
and triumph at the hour of your death, that you shall die in the
church of God a faithful martyr, and receive the crown of eternal
glory. And thus much have I written upon the occasion of a vision
before God unfeigned. But that you may not think that I go about
to satisfy you with uncertain visions only, and not after God's
word, I will take the ground of your letter, and specially answer
to the same by the Scriptures, and by infallible reasons deduced
out of the same, and prove the baptism of infants to be lawful,
commendable, and necessary, whereof you seem to stand in doubt.

Indeed if you look upon the papistical synagogue only, which had
corrupted God's word by false interpretations, and hath perverted
the true use of Christ's sacraments, you might seem to have good
handfast of your opinion against the baptism of infants. But
forasmuch as it is of more antiquity, and hath its beginning from
God's word, and from the use of the primitive church, it must not
in respect of the abuse in the popish church be neglected, or
thought not expedient to be used in Christ's church. Auxentius,
one of the Arians' sect, with his adherents, was one of the first
that denied the baptism of children, and next after him Pelagius
the heretic, and some others that were in St. Bernard's time, as
it doth appear by his writings, and in our days the Anabaptists,
an inordinate kind of men, stirred up by the devil to the
destruction of the gospel. But the catholic truth delivered unto
us by the Scriptures, plainly determineth, that all such are to be
baptized, as whom God acknowledgeth for his people, and voucheth
them worthy of sanctification or remission of their sins.
Therefore since that infants be in the number or scroll of God's
people, and be partakers of the promise by their purification in
Christ, it must needs follow thereby, that they ought to be
baptized as well as those that can profess their faith: for we
judge the people of God as well by the free and liberal promise of
God, as by the confession of faith. For to whomsoever God
promiseth himself to be their God, and whom he acknowledgeth for
his, those no man without great impiety may exclude from the
number of the faithful. But God promiseth that he will not only be
the God of such as do profess him., but also of infants, promising
them his grace and remission of sins, as it appeareth by the words
of the covenant made unto Abraham: I will set my covenant between
thee and me, (saith the Lord,) and between thy seed after thee in
their generations, with an everlasting covenant, to be thy God,
and the God of thy seed after thee. To the which covenant
circumcision was added, to be a sign of sanctification as well in
children as in men; and no man may think that this promise is
abrogated with circumcision and other ceremonial laws: for Christ
came to fulfil the promises, and not to dissolve them. Therefore
in the gospel he saith of infants, (that is, of such as yet
believe not,) Let thy little ones come unto me, and forbid them
not; for of such is the kingdom of heaven. Again, It is not the
will of your Father which is in heaven, that any of these little
ones do perish. Also, He that receiveth one such little child in
my name, receiveth me. Take heed therefore that ye despise not one
of these babes, for I tell you their angels do continually see in
heaven my Father's face. And what may be said more plain than
this? It is not the will of the heavenly Father, that the infants
should perish: whereby we may gather that he receiveth them freely
unto this grace, although as yet they confess not their faith.
Since then that the word of the promise, which is contained in
baptism, pertaineth as well to children as to men, why should the
sign of the promise, which is baptism in water, be withdrawn from
children, when Christ himself commandeth them to be received of
us, and promiseth the reward of a prophet to those that receive
such a little infant, as he for an example did put before his
disciples?

"Now will I prove with manifest arguments that children ought to
be baptized, and that the apostles of Christ did baptize children.
The Lord commanded his apostles to baptize all nations: therefore
also children ought to be baptized, for they are comprehended
under this word, 'all nations.' Further, whom God doth account
among the faithful, they are faithful, for it was said to Peter,
That thing which God hath purified, thou shalt not say to be
common or unclean. But God doth repute children among the
faithful: ergo, they be faithful -- except we had rather to resist
God, and seem stronger and wiser than he. And without all doubt
the apostles baptized those which Christ commanded: but he
commanded the faithful to be baptized, among the which infants be
reckoned: the apostles then baptized infants.

"The gospel is more than baptism, for Paul said, The Lord sent me
to preach the gospel, and not to baptize: not that he denied
absolutely that he was sent to baptize, but that he preferred
doctrine before baptism, for the Lord commanded both to the
apostles. But children be received by the doctrine of the gospel
of God, and not refused: therefore what person being of reason may
deny them baptism, which is a thing lesser than the gospel? For in
the sacraments be two things to be considered, the thing
signified, and the sign; and the thing signified is greater than
the sign; and from the thing signified in baptism, children are
not excluded. Who therefore may deny them the sign, which is
baptism in water? St. Peter could not deny them to be baptized in
water, to whom he saw the Holy Ghost given, which is the certain
sign of God's people: for he saith in the Acts, May any body
forbid them to be baptized in water, who have received the Holy
Ghost as well as we? Therefore St. Peter denied not baptism to
infants, for he knew certainly, both by the doctrine of Christ,
and by the covenant which is everlasting, that the kingdom of
heaven pertained to infants.

"None be received into the kingdom of heaven, but such as God
loveth, and which are endued with his Spirit: for whoso hath not
the Spirit of God, he is none of his. But infants be beloved of
God, and therefore want not the Spirit of God: wherefore if they
have the Spirit of God as well as men, if they be numbered among
the people of God as well as we that be of age, who (I pray you)
may well withstand children to be baptized with water, in the name
of the Lord?

"The apostles in times past, being yet not sufficiently
instructed, did murmur against those which brought their children
unto the Lord; but the Lord rebuked them, and said, Let the babes
come unto me. Why then do not these rebellious Anabaptists obey
the commandment of the Lord? For what do they now-a-days else,
that bring their children to baptism, than that they did in times
past, which brought their children to the Lord; and our Lord
received them, and putting his hands on them, blessed them, and,
both by words and by gentle behaviour towards them, declared
manifestly that children be the people of God, and entirely
beloved of God. But some will say, 'Why then did not Christ
baptize them?' Because it is written, Jesus himself baptized not,
but his disciples.

"Moreover, circumcision in the old law was ministered to infants:
therefore baptism ought to be ministered in the new law unto
children. For baptism oft is come in the stead of circumcision, as
St. Paul witnesseth, saying to the Colossians, By Christ ye are
circumcised with a circumcision which is without hands, when ye
put off the body of sin of the flesh, by the circumcision of
Christ; being buried together with him through baptism. Behold,
Paul calleth baptism the circumcision of a Christian man, which is
done without hands, not that water may be ministered without
hands, but that with hands no man any longer ought to be
circumcised; albeit the mystery of circumcision do still remain in
faithful people. To this I may add, that the servants of God were
always ready to minister the sacraments to them, for whom they
were instituted. As for an example, we may behold Joshua, who most
diligently procured the people of Israel to be circumcised before
they entered into the land of promise; but since the apostles were
the preachers of the word, and the very faithful servants of Jesus
Christ, who may hereafter doubt that they baptized infants, since
baptism is in place of circumcision? Item, the apostles did
attemperate all their doings to the shadows and figures of the Old
Testament: therefore it is certain that they did attemperate
baptism according to circumcision, and baptized children; because
they were under the figure of baptism; for the people of Israel
passed through the Red Sea, and the bottom of the water of Jordan,
with their children. And although the children be not always
expressed, neither the women, in the Holy Scriptures, yet they are
comprehended and understood in the same. Also the Scripture
evidently telleth us, that the apostles baptized whole families or
households: but the children are comprehended in a family or
household, as the chiefest and dearest part thereof: therefore we
may conclude, that the apostles did baptize infants or children;
and not only men of lawful age. And that the house or household is
taken for man, woman, and child, it is manifest in the seventeenth
of Genesis, and also in that Joseph doth call Jacob with all his
house, to come out of the land of Canaan into Egypt.

"Finally, I can declare out of ancient writers, that the baptism
of infants hath continued from the apostles' time unto ours,
neither that it was instituted by any councils, neither of the
pope, nor of other men, but commanded from the Scripture by
thdeclara themselves. Origen, upon the declaration of St. Paul's
Epistle to the Romans, expounding the sixth chapter saith, that
the church of Christ received the baptism of infants from the very
apostles. St. Jerome maketh mention of the baptism of infants, in
the third book against the Pelagians, and in his Epistle to Leta.
St. Augustine reciteth for this purpose a place out of John,
bishop of Constantinople, in his first book against Julian, chap. 
ii., and he again, writing to St. Jerome, saith, that St. Cyprian,
not making any new decree, but firmly observing the faith of the
church, judged with his fellow bishops, that as soon as one was
born, he might be lawfully baptized. The place of Cyprian is to be
seen in his Epistle to Fidus. Also St. Augustine, in writing
against the Donatists, saith, that the baptism of infants was not
derived from the authority of man, neither of councils, but from
the tradition or doctrine of the apostles.

"Cyril, upon Leviticus, approveth the baptism of children, and
condemneth the iteration of baptism. These authorities of men I do
allege, not to tie the baptism of children unto the testimonies of
men, but to show how men's testimonies do agree with God's word,
and that the verity of antiquity is on our side, and that the
Anabaptists have nothing but lies for them, and new imaginations,
which feign the baptism of children to be the pope's commandment.

"After this will I answer to the sum of your arguments for the
contrary. The first, which includeth all the rest, is, It is
written, Go ye into all the world, and preach the glad tidings to
all creatures. He that believeth and is baptized, shall be saved;
but he that believeth not, shall be damned, &c.

"To this I answer, that nothing is added to God's word by the
baptism of children, as you pretend, but that is done which the
same word doth require; for that children are accounted of Christ
in the gospel among the number of such as believe, as it appeareth
by these words, He that offendeth one of these little babes which
believe in me, it were better for him to have a mill-stone tied
about his neck, and to be cast into the bottom of the sea. Where
plainly Christ calleth such as be not able to confess their faith,
believers, because of his mere grace he reputeth them for
believers. And this is no wonder so to be taken, since God
imputeth faith for righteousness unto men that be of riper age:
for both in men and children, righteousness, acceptation,
sanctification, is of mere grace and by imputation, that the glory
of God's grace might be praised.

"And that the children of faithful parents are sanctified, and
among such as do believe, is apparent in 1 Cor. vii. And whereas
you do gather by the order of the words in the said commandment of
Christ, that children ought to be taught before they be baptized,
and to this end you allege many places out of the Acts proving
that such as confessed their faith first were baptized after: I
answer, that if the order of the words might weigh any thing in
this cause, we have the Scripture that maketh as well for us; for
in St. Mark we read, that John did baptize in the desert,
preaching the baptism of repentance. In the which place we see
baptizing go before, and preaching to follow after. And also I
will declare this place of Matthew, exactly considered, to make
for the use of baptism in children; for St. Matthew hath it
written in this wise: All power is given me, saith the Lord, in
heaven and in earth, therefore, going forth, ?????????? [Greek:
matheteusate], that is, disciple ye, (as I may express the
signification of the word,) that is, make or gather to me
disciples of all nations. And following, he declareth the way how
they should gather to him disciples out of all nations, baptizing
them and teaching: by baptizing and teaching ye shall procure a
church to me. And both these aptly and briefly severally he
setteth forth, saying, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost, teaching them to observe
all things whatsoever I have commanded you. Now then baptism goeth
before doctrine.

"But hereby I do not gather that the Gentiles, which never heard
any thing before of God, and of the Son of God, and of the Holy
Ghost, ought to be baptized, neither they would permit themselves
to he baptized before they knew to what end; but this I have
declared to show you upon how feeble foundation the Anabaptists be
grounded. And plainly it is not true which they imagine of this
text, that the Lord did only command such to be baptized whom the
apostles had first of all taught; neither here verily is signified
who only be to be baptized: but he speaketh of such as be at
perfect age, and of the first foundations of faith, and of the
church to be planted among the Gentiles, which were as yet rude
and ignorant of religion. Such as be of age may hear, believe, and
confess, that which is preached and taught, but so cannot infants:
therefore we may justly collect, that he speaketh here nothing of
infants or children. But for all this they ought not to be
excluded from baptism. It is a general rule, He that doth not
labour must not eat; but who is so barbarous that might think
hereby, that children should be famished?

"The Lord sent his apostles, at the beginning of his setting up of
his true religion, unto all nations unto such as were both
ignorant of God, and were out of the covenant of God: and truly
such persons it behoved not first to be baptized, and afterward
taught; but first to be taught, and after baptized. If at this day
we should go to the Turks, to convert them to the faith of Christ,
verily first we ought to teach them, and afterward baptize such as
would yield to be the servants of Christ. Likewise the Lord
himself in time past did, when first he renewed the covenant with
Abraham, and ordained circumcision to he a seal of the covenant
after that Abraham was circumcised. But he, when he perceived the
infants also to pertain to the covenant, and that circumcision was
the sealing up of the covenant, did not only circumcise Ishmael
his son, that was thirteen years of age, but all other infants
that were born in his house, among whom we reckon Isaac.

"Even so faithful people which were converted from heathen
idolatry by the preaching of the gospel, and confessing the faith,
were baptized: when they understood their children to be counted
among the people of God, and that baptism was the token of the
people of God, they procured also their children to be baptized.
Therefore, as it is written, Abraham circumcised all the male
children of his house; semblably we read in the acts and writings
of the apostles, that after the master of the house was turned to
the faith, all the whole house was baptized. And as concerning
those which of old time were compelled to confess their faith
before they received baptism, which were called catechumeni, they
were such as with our forefathers came from the Gentiles into the
church, whom being yet rude of faith they did instruct in the
principles of their belief, and afterward they did baptize them:
but the same ancient fathers, notwithstanding, did baptize the
children of faithful men, as I have already partly declared.

"And because you do require a hasty answer of your letter of one
that is but a dull writer, I am here enforced to cease
particularly to go through your letter in answering thereto,
knowing that I have fully answered every part thereof in that I
have already written, although not in such order as it had been
meet, and as I purposed. But forasmuch as I understand that you
will be no contentious man, neither in this matter, neither in any
other, contrary to the judgment of Christ's true primitive church,
which is the body and fulness of Christ, I desire you in the
entire love of him, or rather Christ desireth you by me, (that
your joy may be perfect, whereto you are now called,) to submit
your judgment to that church, and to be at peace and unity in the
same; that the coat of Christ, which ought to be without seam, but
now, alas! most miserably is torn in pieces by many dangerous
sects and damnable opinions, may appear by you in no part to have
been rent, neither that any giddy head in these dog-days might
take an ensample by you to dissent from Christ's true church. I
beseech thee, dear brother in the gospel, follow the steps of the
faith of the glorious martyrs in the primitive church, and of such
as at this day follow the same: decline from them neither to the
right hand nor to the left. Then shall death, be it never so
bitter, be more sweet than this life; then shall Christ with all
the heavenly Jerusalem triumphantly embrace your spirit with
unspeakable gladness and exaltation, who in this earth was content
to join your spirit with their spirits, according as it is
commanded by the word, that the spirit of the prophets should be
subject to the prophets. One thing ask with David ere you depart,
and require the same, that you may dwell with a full accord in his
house, for there is glory and worship: and so, with Simeon in the
temple embracing Christ, depart in peace. To the which peace
Christ bring both you and me, and all our loving brethren that
love God in the unity of faith, by such ways as shall please him,
to his glory! Let the bitter passion of Christ, which he suffered
for your sake, and the horrible torments which the godly martyrs
of Christ have endured before us, and also the inestimable reward
of your life to come, which is hidden yet a little while from you
with Christ, strengthen, comfort, and encourage you to the end of
that glorious race which you are in. Amen.

"Your yoke-fellow in captivity for the verity of Christ's gospel,
to live and die with you in the unity of faith,

JOHN PHILPOT

Divers other letters were written by Master Philpot to divers, but
these as most principal I have excerpted and inserted: amongst
which I thought here, not much impertinent to the place, to adjoin
another certain letter of a godly and zealous gospeller, (whose
name in her writing doth not appear,) who, in defending and
commending the quarrel of this Master John Philpot, Christ's most
famous and worthy martyr, was therefore troubled and brought
before Bishop Bonner; and therefore being appointed by the said
bishop to appear upon a certain day to answer for herself, indeed
kept not her day with the bishop, but instead of her appearance
sent him this letter here following.

A godly letter addressed to Bishop Bonner, reproving his cruelty.

"Woe be unto the idolatrous shepherds of England, that feed
themselves. Should not the shepherds feed the flock? But ye have
eaten the fat, ye have clothed you with the wool. The best fed
have ye slain, but the flock have ye not nourished; the weak have
ye not holden up, the sick have you not healed, the broken have
you not bound together, the out-casts have ye not brought again,
the lost have ye not sought, but churlishly and cruelly have ye
ruled them, Ezek. xxxiv.

"Forasmuch, my Lord, as my business is such that I cannot come to
your Lordship, according to my promise, I have been so bold to
write these few words unto you, partly to excuse mine absence, and
partly to answer your Lordship's demands at my last most happy
departure from you. As touching the breach of my promise with you,
in not coming again at the hour appointed, your Lordship shall
understand that I take the counsel of the angel, which warned the
wise men not to come again to Herod, according to their promise,
but to turn home again another way. Now, my Lord, I perceiving
your Lordship to be a more cruel tyrant than ever was Herod, and
more desirous to destroy Christ in his poor members than ever he
was, who, to destroy Christ, killed his own son, I thought good to
take the angel's counsel, and to come no more at you: for I see
that you are set all in a rage, like a ravening wolf against the
poor lambs of Christ, appointed to the slaughter for the testimony
of the truth. Indeed you are called the common cutthroat and
general slaughter-slave to all the bishops of England; and
therefore it is wisdom for me and all other simple sheep of the
Lord, to keep us out of your butcher's stall as long as we can;
especially seeing that you have such store already, that you are
not able to drink all their blood, lest you should break your
belly: and therefore let them lie still, and die for hunger.
Therefore, my Lord, I thought it good to tarry a time until your
Lordship's stomach were come to you a little better: for I do
perceive by your great fat cheeks, that you lack no lamb's flesh
yet, and belike you are almost glutted with supping so much blood,
and therefore you will let some of the leanest die in prison,
which will then be meat good enough for your barking beagles,
Harpsfield and his fellows. But yet, my Lord, it were a great deal
more for your Lordship's honour, if your chaplains might have the
meat roasted in Smithfield at the fire of the stake, yea, and when
it is something fat and fair-liking; for now they have nothing but
skin and bones, and if the dogs come hastily to it, they may
chance shortly to be choked; and then your hunting will be
hindered greatly, if it be not altogether marred. I hear say, my
Lord, that some of the butcherly cure came of late to my house to
seek their prey, and that they go round about the city (as David
saith) grinning, and grudging that they have not meat enough:
therefore belike they have killed my poor brethren and sisters
that have lain so long upon the butcherly stall, and eaten them
up: for I hear say their friends could not be suffered to see them
these three days and more. Therefore I perceive now, that if I had
come again according to my promise, your Lordship, like a ravening
wolf, or else some of your hellhounds, would quickly have worried
me: but I see well my appointed time is not yet come, therefore I
will yet live and thank Him for my deliverance, with continual
songs of laud and praise. Thus have I been bold to trouble your
Lordship with telling you the truth, and the very cause that I
came not to you again according to my unpurposed promise. I trust
your Lordship will take this in good part, and accept it as a
lawful excuse; and not doubting but your Lordship would have done
the like, if you had been in my case.

"Now as concerning the second part that caused me to write unto
your Lordship, which is to answer unto your subtle, or rather
cruel, demand of my judgment of the death of that blessed martyr
of Christ Jesus, good Master John Philpot, I will answer your
Lordship simply and plainly, what peril soever shall come thereof.
Truly, my Lord, I do not only think, but I am also most certain
and sure, that he, as a very man of God, died a true martyr and
constant confessor of his dear Lord and Saviour Jesus Christ, to 
whom he did most faithfully commit his sweet soul, who will surely
keep the same with him in joy for evermore. Also, my Lord, I do
verily believe and know that your Lordship hath committed a
horrible and most cruel murder in the unjust condemning and
killing of him; and that you shall make as heavy an account for
his blood, which shortly shall be required at your hand, as ever
your great grandfather cruel Cain did or shall do for his innocent
brother Abel. Moreover, because I am credibly informed that your
Lordship doth believe, and have in secret said, that there is no
hell, I certify you, that your Lordship did never any thing in all
your life that so much did redound to your Lordship's dishonour
and perpetual shame and infamy, as your killing the body of this
blessed prophet doth; especially seeing that he was none of your
diocese, nor had offended any of your Lordship's devilish and
cruel laws. Verily I hear almost every body say in all places
where I come, that your Lordship is made the common slaughter-
slave to all your fellows -- bite-sheep bishops, I would say; yea,
the very papists themselves begin now to abhor your blood-
thirstiness, and speak shame of your tyranny. Like tyranny,
believe me, my Lord, every child that can any whit speak, can call
you by your name and say, 'Bloody Bonner is bishop of London;' and
every man hath it as perfectly upon his fingers' ends, as his
Pater-noster, how many you, for your part, have burned with fire,
and famished in prison: they say, the whole sum surmounteth to
forty persons within this three quarters of this year. Therefore,
my Lord, though your Lordship believeth that there is neither
heaven nor hell, nor God nor devil, yet if your Lordship love your
own honesty, which was lost long agone, you were best to surcease
from this cruel burning of true Christian men, and also from
murdering of some in prison; for that indeed offendeth men's minds
most; yea, even your old friends, the rankest papists that be. 
For, say they, Felix the heathen ruler did not forbid Paul's
friends to visit him in prison, and to bring him necessary relief;
and therefore it is a very great shame and sin, to see a bishop
that beareth the name of a Christian, to be more cruel upon his
poor brethren, than a heathen, Turk, or infidel. This is men's
sayings in every place, not only of this realm, but also of the
most part of the world, and the common talk they have of your
Lordship; therefore I thought to be bold so with your Lordship, as
to tell you of it, though perchance you will give me but small
thanks for my labour. Well, as for that, I put it to your
Lordship's choice, for I have as much already as I look for.

"Finally, my Lord, I will give you to understand, that the death
of this constant martyr and valiant soldier of Jesus Christ hath
given a greater shake towards the overthrowing of your papistical
kingdom, than you shall ever be able to recover again these seven
years, do the best you can, and set as many crafty daubers to
patch it up with untempered clay as you will; yea, though prating
Pendleton, that wicked apostate, apply all his wily wits to help
them. Verily, my Lord, by all men's reports, his blessed life
could never have done the like sorrow to Satan's synagogue,
whereof some say your Lordship is a mighty member, as his happy
death hath done. You have broken a pot indeed, but the precious
nard contained therein is so notably therewithal shed abroad, that
the sweet savour thereof hath wonderfully well refreshed all the
true household or congregation of Christ, that they cannot abide
any more the stinking savour of your filthy ware that came from
the dunghill of Rome, though your Lordship's Judases do set them
to sale every where to fill your bags. I put your Lordship out of
doubt, that if you do break any more such pots, you will mar your
own market altogether: for I promise you, most men begin to
mislike your devilish doings, and wonderfully to loathe your
popish pedlary wares.

"Thus have I (according to your Lordship's commandments) showed
you simply what I think of that good man's death, whose blood
crieth for vengeance against your Lordship's butcherly bloody
proceedings in the ears of the Lord of hosts, who will shortly
avenge the same upon your pilled pate, and upon the rest of all
your poll-shorn brethren, the very marked cattle of the great
antichrist of Rome. The measure of your iniquity is filled up to
the brim, therefore will God shortly pour in double unto your
deserved destruction. And then I, when your new-made proselytes
will be glad to cover their crowns with cow-dung (saving your
Lordship's reverence, I should have said first) --Well, I rather
desire their conversion than confusion; the Lord send the one of
them shortly, as may be most to his glory. Amen.

"I signify also unto your Lordship, that the railing words which
your lying preacher showed forth of his filthy fountain upon
Sunday against the dear servant of God, good Master Philpot, do
greatly redound to your Lordship's dishonesty, and much deface
your spiritual honour. Verily I see that the great wrath of God
hath so blinded your eyes, that you see not what is with you, nor
what is against you, but still you vomit out your own shame, and
make all the world wonder upon you. Was it not enough for you to
condemn him most unjustly, yea, contrary to your own laws, and to
kill his innocent body most tyrannously, but you must also set a
lying limb of the devil to blaspheme, slander, and belie him now
he is dead? O viperous generation, seed of the serpent, and right
children of the devil! Full well do you counterfeit your father's
steps, whom Christ calleth a murderer, and a liar from the
beginning; which two things be the only weapons of your war,
wherewith you maintain all your mischief, that is to say, lying
and murder. For those whom ye cannot overcome with your lying
persuasions, them you kill most cruelly, and then blaspheme and
belie them with railing sentences when they are dead. But all this
will not blind the people of God, nor yet make them any whit the
less believe the truth, nor abate their love from the true
preachers thereof; yea, it is a true sign and a token that they 
are the very disciples of Christ, for he hath said, Blessed are ye
when men revile you, and say all manner of evil sayings against
you for my name's sake: rejoice and be glad, for great is your
reward in heaven. And doubtless great is that good man's reward in
heaven by this time, as your Lordship's damnation shall be great
in hell, except you repent and surcease from shedding innocent
blood. But it is to be feared your heart is hardened as Pharaoh's
was, seeing that with Judas ye have sold and betrayed your Master.
Take heed, my Lord, lest you come to the same end, or a worse than
he did; for verily I cannot perceive how you should escape it
long. Therefore say not but a woman gave you warning, if you list
to take it. And as for the obtaining of your popish purpose in
suppressing the truth, I put you out of doubt, you shall not
obtain it so long as you go this way to work as ye do: for verily
I believe that you have lost the hearts of twenty thousand that
were rank papists within this twelve months.

"It is found very true that one holy doctor saith, 'The blood of
the martyrs is the seed of the gospel; when one is put to death, a
thousand do rise for him.' And that this is true, you may well
perceive by the hearty love that the people showed unto good
Master Philpot at his going to his death. They went not about to
make an idol of him, as your adder's brood would bear men in hand:
but they worshipped God, which gave such strength to his dear
child, to die so constantly for the testimony of his truth, unto
the utter destruction of that detestable idolatry which your
Lordship doth most devilishly maintain with the force of fire,
faggots, and sword: yea, and rather than fail, to famish men in
prison again, as ye have done already. It is reported of your own
tormentors, that the six prisoners that you have in your prison,
be put in six several places all the day, and every night brought
together, and set in the stocks. Forsooth, my Lord, this doth get
you a foul name all abroad the country, and yet all will not help
your Lordship's pestilent purpose, but every way hinder the same;
for Zerubbabel will be found no liar, which said, The truth shall
have victory. You do but strive against the stream, and kick
against the prick. The Lord doth laugh your doings to scorn, and
will bring all your counsels and devices to nought, (as knoweth
the Lord God,) who of his great mercy shortly convert your
Lordship, or utterly confound you, and get his name a glory over
you. Amen!

"Your Lordship's orator, who prayeth daily to God that he may
reward you according to your deeds. Anno 1556."