All the Examinations of the Martyr John Bradford

The Original of his Lyfe.

I Ohn Bradford borne in Lancastershire, in Manchester, a notable town of that country, was of his gentle parents brought up in virtue & good learning even from his very childhode, & among other praises of his good educacion, he obtained as a chief gift, the cōnynge & redines of writing, which knowledge was not only an ornamēte unto him, but also an help to the necessary sustētaciō of his living. About y ^e time, was one sir Ihō Haringtō paymaster to king Henry the .8. which at Boloign by order of knighthode being much renomed, but yet by his own virtue a great deal more noble, was there suruier and paymaister of y ^e soldiers. Who then had the service of master Bradford, & so kept him both in his family & in his favor: that it can scarce be told whether lived to other, ether more beloved or more profitable. For Bradford both learned many things of him, & also experience and practice of things more increased & abounded. On the other side, he which tried his service so faithful, esteemed him as a great treasure & so loved him: that in all his affairs he would always be coupled w ^t him. In which trade of life when Bradford long time had been cōuersāt, y ^e way to riches seemed not so far of unto him, if he would have set his mind to gathering of worldly riches, but the immutable providence of god drew him another way. For after he was weary of this kind of life, & had made a diligent and true accompt of his masters affairs: he desired license to depart, and so went from him to the intent that he being rid of all other troubles, he might serve Jesus Christ, the secrete working of gods calling so mouinge him, which never suffered his mind to be at rest: until it had fully & wholly possessed him: In so much that after he had forsaken his master, & gotten him to the study of the law, his mind could not long abide in that trade of lawyers, but that forsaking also that kind of study, in which he was not altogether ignorant: he departed from the temple where he studied y ^e common and temporal laws, to Cambridge the temple of gods laws to apply those studies, which pertained more to the ministry of gods church. In the which, with what vehemens and force he labored, it is evident by this: y ^t the first yere of his comimng thither, he obtained degree of school, and was made master of art, & gatte the favor and admiration of all men, that by and by he was chosē fellow of Penbrooke hall, where he so daily profited, by a certain heavenly dexterite of his wit, that as he was had in estimaciō of all good men: so also he began to be well-beloved of Martin Bucer, which hoped of no small fruit to proceed, from that his so godly disposicion. wherefore he counseled him, to bestow his gifts and talent, to the common profit of instructynge Christ's flock. To whom when he had alleged his weakness and lack of learning: Bucer answered, that though he could not feed thē with fine cakes and white bread, yet he should satisfy them with barley bread, wer it never so course. By whose often exhortacions Bradford being boldened, although of his own accord he was ready enough while he was altogether ī this thought it came happelye to pass, that by D. Ridley bishop of London, he was sent for from Cambridge, to take upon him ecclesiastical orders and functions. Of whom being first made deacon and afterward licensed to preach having a good stipēd out of the Cathedral church of Poules: he diligently labored in the ministry of public teching in y ^e church of god, so long as king Edward living there could be any place for godly teachers. But when at length y ^e religiō changed by death of y ^e prince, and he nevertheless exercised his office of preching: an occasō was found and yet most unjust (because that by the laws it was not yet concluded) that his mouth being stopped he was thrust into prison: the occasion was this. The xiii. day of August, one of the Popish sect called Bourn afterward bishop of Bathe, railed with many words most shamefully vpō king Edward, and the pure doctrine of the gospel in his time preched, whoso behaved himself, y ^t he had much a do to escape, but y ^t the multitude of hearers would have laid hand upon him, and pulled him out of y ^e pulpit, which thing they declared by manifest tokens. For so great was the indignation of all men kindled against him, that neither with y ^e reverence of the place, nor by the authority of the bishop of London then present, nor at the lawful commandment of the Maire: this commocion of the people could be pacyfied. But as for Bourn, he was so stricken with fear both by the greatness of the tumulte, & chiefly for a dagger which was thrown from the middes of the company against the pulpit: that he durst not make an ende of his seditious sermond (much like the Oracions that the Tribunes in Rome wer wont to make) nether would y ^e people suffer him: he humbly desired Bradford which stood behind his back in the pulpit, y ^t he would take his place & speak to the people remembringe perchance, and not vnwiselye vyrgils counsel.

Neither was his purpose disappointed, for as sone as Bradford stood forth in y ^e midst: all the tumulte was easily appeased, & the people at the first sight of him, wished him long health, crying Bradford Bradford god preserve thy life Bradford. After y ^t with much attenciō thei heard him entreat of quiet & christiā obedience. Finally after his sermond ended: the most part of thē went quietlye & peasably home to their houses. In the mean time among the residew which resisted (for it could not be that in so great offense of y ^e multitude, all things could so quickly be quieted) there was a certain gētleman with his two servants, which coming up the pulpytte stairs rushed against the door, desyring to enter upon Bourn, I know not what he minded. Than Bradford which seemed to know him, and perceyuyng his entente: resysted as much as he could, in the mean time, priuelye giving Bourne warning by his Seruaunte, that he should avoid the present danger as soon as he could. Bourne straight way flying unto the Major once again, escaped death, & yet not thinking himself safe enough, he desired Bradford that he would vouchsafe to be present and help him, til he might hide himself in some house, that he might be safe from all fear and danger, which gentleness he willingly performed, that is to say he covered him behind with his gown, till by the Major and the Sherifes, he was safely brought into Poules scole. On this wise the railing preacher against king Edward, by Bradfordes help escaped death, which for his raylinge he had deserved, which thing thei which would have been revenged of him, did not dissemble, for one of them openlie testifying to Bradford. said: Ah Bradford Bradford dooest thou save his life which will not spare thine? go too I give thee his life, but if it were not for thy sake, I would thrust this beast through with my sword. Mayster Bradford the same day after dinner preaching to the Londoners in the chief streate of the city, did sharply rebuke them for this seditious and tumultuouse behavior, waytinge afterward at London what should be the end of this business. Thou hast now reader y ^e whole discourse of Bradfordes fact, whereby thou dooest understand what reward he deserved of equal Judges, for so godly service. Now hear what reward he received.

Thre days after this was done he was sent for by the counsel, & bishops, to the tower where the Queen than lay, and was compelled before them to purge himself of sedition and heresy, surely by the same reason, that y ^e lamb sometime was accused by y ^e wolf for troubling the water, in which he drunk a great deal lower than the wolf, not that he had offended, but that the wolf was an hungered, not that he had troubled the water, but that he was not hable to resyste the other, which troubled it in deed. After the same sort was Bradford set a fire with the flame of that Sedicion, which he alone did quench, and so commanded to prysone, where abydynge almost two years together he sustained many conflicts with the Papists and other sects, he confirmed many weak and coumforted the afflycted, he wrote also many things, as he had leisure and got opportunitye by stealth. And among other things he sent many Epistles, the copies whereof are extante, to the Citizens of London, to the Vnyuersite and town of Cambridge, to the towns of Walden and Manchester, also to his two brethren their wives and famylyes, in which Epistles, the sincere zeal of his Christyan heart and godliness, doth marvelously appear. At length after long labors & sorrows, he was privily led from the counter by night to Newgate. The next day earlye in the morning, he was brought forth into Smithfield, with another young man called Ihō Lyefe being eightene years old, he was there burnt. At London the first of Iulii. Anno M.D.LV.

The effect of .M. John Bradfordes examinacion before the Lord Chanceller B. of Winchester, the B. of London and others in commission the .22. of April. Anno. Domini .1555.

A Fter the Lord Chancellor and the residew of the Queens council in commission with him, had ended their talk with master Farrar late bishop of S. Dauies: the vndermarshal of the kings Bench was commanded to bring in master Bradford, who being come in to the presence of the counsel sitting at a table he kneeling down on his knee, but immediately by my lord Chauncelor was bidden to stand up and so he did. Whē he was risen the lord Chauncelor earnestly looked upon him, to have (be like) ouerfaced him: but he gave no place, that is, he ceased not in like manner, to loke on the lord Chancelor still and continually (save y ^e once he caste his eyes to heaven ward sighing for gods help) and so outfaced him as they say. Thē the Lord Chauncelor, as it were amazed and something troubled: spake thus to him in effect, that of long time he had been imprysoned justly, for his behauioure at Poules cross the .xiii. of Auguste Anno. 1554. for his false prechinge and arrogancye, taking upon him to preach without authority. But now, quoth he, the time of mercy is come, and therefore the Queens highness myndyng to offer unto you mercy, hath by us sent for you, to declare and give the same, if so be ye will with us return. And quoth he if you will do as we have done, you shall find as we have found I warraunte you. These were the sum, and even in manner, the words he spake. To these words master Bradford spake, after reverent obeysaunce made, in this manner. My Lord and Lord's all, I confess that I have been longe prisoned, and (with humble reverence be it spoken) unjustly, for that I did nothing sediciouslye, falsely, or arrogantlye, in word or fact, by preching or otherwise, but rather sought peace, & all godly quietness as an obedient & faithful subject both in going about to save the bishop of Bathe now, the • M. Bourne the preacher at y ^e cross, and in preaching for quietness accordingly. At these words or rather before he had fully finished them the lord Chancellor something snuffed, and spake with an admiracion, y ^t there was a loud lie. For quoth he, the fact was seditious as you my lord of Londō can bear witness, you say true my lord, quoth the bishop of London. I saw him with mine own eyes when he took upon him to rule, and lead the people malypertly, thereby declaring y ^t he was the author of the sedition. Hear John Bradford replied, & said: that notwithstanding my lord bishops seeing & saying y ^t he had told, was the truth, as one day quoth he, my lord god almighty shall reueile to all the world, whē we all shall 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 sayīgs: so whatsoever God shall license you to do unto me. I know, quoth my lord Chācellor then, thou haste a glorious tongue, & godly shows thou makest, but all is lies that thou doest. And again, I have not forgotten how stubborn thou wert when thou werte before us in the Tower, whether thou wast committed to prison concerning religion. I have not forgotten thy behavior and talk, where through, worthily thou hast been kept in prison, as one y ^t would have done more hurt then I will speak of. My Lord (quoth Bradford) as I said, I say again, that I stand, as before you, so before god, & one day we shall all stand before him, The truth then will be the truth, though you will not now, so take it. Yea my lord (quoth he) I dare say that my lord of Bathe (M. Bourne) will witness with me, y ^t I sought his sauegard, with the peril of mine own life, I thank god therefore. That is not true, quoth the bishop of London, for I myself did see thee, take vpō thee to much. No, quoth Bradford, I took nothing upon me, undesired and that of master Bourn himself, as if he were here present, I dare say he would affirm it, for he desired me, both to help him to pacify the people, and not to leave him till he was in safety. And as for my behauioure in the Tower, and talk before your hohours, if I did or said anything that did not beseme me, if wherein your lordships would tell me: I should and would shortly make you answer. Well (quoth my lord Chancelor) to leave this matter, how sayest thou now, wilt thou return again, and do as we have done, and thou shalt receive the Queens mercy and pardon? M • lord, quoth Bradford, I desire mercy with gods mercy, but mercy with God's wrath, god keep me from, although, I thank God therefore, my conscience doeth not accuse me that I did or spake any thing, wherefor I should need to receive mercy or pardon. For all that ever I did or spake, was agreinge to God's laws, and the laws of the realm at that present, and did make much quietness. Well quoth my lord Chancelor, if thou make this bablīg rolling in thy eloquent tongue, being altogether ignorant and vain glorious, and will not receive mercy offered to thee: know for truth that the Queen is minded to make a purgacion of all such as thou art. The Lord quoth Bradford to fore whom I stand as well as before you, knoweth what vain glory I have sought, and seek in this behalf. His mercy I desire, & also would be glad of the Queens favor, to live as a subject without clog of conscience, but otherwise the lords mercy is to me better then life. And I know, quoth he, to whom I have committed my life: evē to his hands which will keep it so, that no man may take it away before it be his pleasure. There ar 1 • . hours in the day, and as long as they last, so long shall no man have power theron. Therefore his good will be done, life in his dyspleasure is worse then death, and death in his true favor is true life. I know well enough, quoth my Lord Chancellor, that we should have glorious talk enough of thee, be sure therefore y ^t as thou hast deceived the people with false and deuilishe doctrine: so shalt thou receive. I have not deceived, quod Bradford, the people, nor taught any other doctrine, then by God's grace I am (and hope shall be) ready to confirm with my life. And as for deuilishnesse and falseness in the doctrine I would be sorry you could so prove it. Why (quoth the Bishop of Duresme) tell me what you say by the ministracion of the communion, as you now know it is: My lord (saithe Bradford) here must I desire of your Lordeship, and of all youre honors: a question, tofore I do make answer to any intergatorie or question, wherewith you now begin. I have been .vi. times sworn, y ^t I should in no case consent, to the practysing of any iurisdiccion, or any authority on the Bishop of Rome's behalf, within this realm of England. Now therefore (before God) I humbly pray your honors, to tell me, whether you ask me this question, by his authority or not? If you do I dare not nor may not answer you any thing in his aucthorite you shall demand of me, except I would be forsworn, which God forbid. Hast thou been sworn .vi. times quoth master Secretarye Burn, what offices haste thou borne? Here is another lie, quoth my Lord Chauncelor. Forsooth, quoth Bradfoode, I was thryse sworn in Cambridge, whē I was admitted master of Art, when I was admitted fellow in Pēbrock Hall, and when I was there, the Visiters came thither and sware the Vniuersitye. Agayne I was sworn when I entered into the mynisterye, when I had a prebende given me, and when I was sworn to serve the Kynge a little before his death.

Tushe quoth my lord Chauncelor, Herodes oaths a man should make no conscience at. But, quoth Bradford, mi lord, these oaths wer no Herodes oaths, nor no unlawful oaths, but oaths according to gods word, as you youre self have well affirmed in youre boke de Vera obediētia. My lords quoth another of the counsel, y ^t stood by the table, M. Rochester I wene, I never knew wherefor this mā was in prison before now, but I see well, that it had not been good that this man had been abroad. What so ever was the cause he was laid in prison I know not, but I now see well, y ^t not without cause he was, and is to be kept in prison. Yea, quoth Secretarye Bourn, it was reported this parliament time by the Earl of Derby, that he hath done more hurt by letters, and exhortinge these y ^t have come to him, in religion, thē ever he did when he was abroad by preaching. In his letters he curseth all that teacheth false doctrine (for so he calleth that which is not according to that he taught) and moste earnestly exhorteth thē to whom he writeth to continue still in that they have received by him, and such like as he is. All which words diverse others of of the counsel affirmed, whereunto the said master Bourn added saying, howe say you serra (speaking to Bradford) have you not thus sediciouslye written, and exhorted the people. I have, quoth Bradford, written nor spoken anything sediciouslye: and, I thank god therefore, I have not admytted any seditious cogitacion, nor I trust never shall do. yea, but thou haste written letters, quoth master Secretary Bourne. why speakest thou not, quoth my lord Chancelor, hast thou not written as he saith. That, quoth Bradford, I have written, I have written. Lord God (quoth. M. Southwell) what an arrogant & stubborn boy is this, that thus stoutlye and dallyengly, behave himself before the Queens counsel. whereat, one looked upon another, with disdaynefull countenance. My lords and masters, quoth Bradford, the Lord God which is, and will judge us all: knoweth, that as I am certain I stand now before his majesty, so with reverence in his sight, I stand before you unto youre, and accordyngly, in words and gesture I desire to behave myself. if you otherwise take it, I doubt not but God in his time will reuele it. In the mean season, I shall suffer with all due obedience, your sayings and deeds too, I hope. These be gay glorious words, quoth my Lord Chancelor, of reverence, reverence, but as in all other things, so hrrein thou doest nothing but lie. Well quoth Bradford, I would God the author of truth, and abhorrer of lies, would pul my tongue out of my head before you all, and show a terrible judgment on me here presentlye: if I have purposed or do purpose, to lie before you, whatsoever you shall ask me.

Why then, quoth my lord Chancelor, doest thou not answer? haste thou written such letters as here is objected against the? As I said my lord (quod Bradford) that I have written I have written. I stand now before you which either can lay my letters to my charge or not, if you lay any thing to my charge that I have writ̄, if I deny it I am then a liar. we shall never have done with thee I perceive now, saith my lord Chācelor, be short, be short, wilt thou have mercy? I pray God (quoth Bradford) give me his mercy, & if therewith you will extend yours, I will not refuse it, but otherwise I will not. Hear was now much a do, one speaking thus and other speaking that, of his arrogancye in refusing the Queens pardon which she so lovingly▪ did offer unto him. whereto Bradford answered thus: my lords if I may live as a quiet subject, without clog of conscience, I shall heartily thank you, for your pardō, if otherwise I behave myself, then I am in danger of the faute. In the mean season, I ask no more, but the benefit of a subject, till I be convinced of transgressiō. If I cannot have this, as hitherto I have not had, gods good will be done. Vppon these words, my lord Chauncelor begun a long process, of the false doctrine, wherewith people were deceived, in the days of king Edward, and so turned the ende of his talk to Bradford, saying, how sayst thou. My lord, quoth Bradford, the doctrine taught i • K •• g Edward's days was gods pure religion, the which as I then believed, so do I now more believe then ever I did. And therein I am more confirmed and ready to declare it, by gods grace even as he will, to the world, then I was when I first came into prison. What religion mean you (quoth the bishop of Durisme, in Kynge Edward's days? what year of his reign? Forsoth (quoth Bradford) even that same yere of his reign (my Lord) that the king died and I was preacher. Hear wrote master Secretary Bourn I wotte not what. Now after a little pawsyng, my Lord Chauncelloure beginneth again to declare, that the doctrine taught in Kynge Edward's days, was heresy vsynge for probacion and demonstra • ion thereof no Scryppure nor reason but this, that i • ended with Treason and Rebellion, so that (quoth he) the very ende were enough to improve, that doctrine to be naughte. Ah my Lord (quoth Bradford) that you would enter in to God's Sanctuary, and mark the ende of this present doctrine, you now so magnify. What meanest thou by that (quoth he) I wene we shall have a snatche of rebellion even now. No (quoth Bradford) my lord I mean no such ende as you would gather, I mean an ende which none seeth but thei y ^t enter into gods Sanctuary. If a man loke but on present things, he will sone deceive himself. Hear now did my Lord Chancellor offer again mercy, and Bradford answered as before, mercy w ^t gods mercy should be welcome, but otherwise he would none. Whervpon the said lord Chancellor did ring a little bel be like to cal in sone body, for there was present none in manner, but only these before named, and the bishop of Worcester. Now whē one was come in, it is best, quoth master Secretarye Burn, y ^t you give y ^e keeper a charge of this fellow. So was the vndermarshall called in. you shall take this man to you, quoth my Lord Chauncelor, & 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, then he was before, and so thei departed, the said Bradford looking as cheerfully as any man could do, declaring thereby, even a desire to give his life, for confirmation of that he hath taught and written. And surely (if he do) so his death will destroy more of the Philistines, as Sampson did, then ever he did in his life, God almyghtie keep him and all his fellows bound for the lords sake. Amen.

The effect of the second examinacion of John Bradford in the temple of S. Marie Oueries, before the lord Chancelor and diverse other bishops the .xxix. day of Ianuarii .1555.

A Fter the excommunycaciō of Ihō Rogers, John Bradford was called in, & standing before the lord Chancellor & other bishops set w ^t him: the said lord Chācelor spake thus in effect. That wheretofore the .22 of January, they called the said Bradford before thē & offered unto him y ^e Queens pardō, although he had contemned y ^e same, & further he said y ^t he would stiffly & stoutly maintain & defend therronious doctrine hold̄ in y ^e days of king Edward the .6. yet in cōsideraciō that the Queens highness is wonderful merciful, they thought good eftsones to offer the same, mercy again before it be to late. Therefore ({quod} my lord Chancellor) now advise you well, there is yet space and grace tofore we so proceed, that you be committed to the secular power, as we must do, and will do, if you will not follow thexample of M. Barlowe & Cardmaker whō he there commended, adding oratoriously amplificacions, to move the said Bradford to yield to the religiō presently set forth. After the lord Chauncellors long talk, Bradford began on this sort to speak. My Lord (quoth he) & my lords all, as now I stand in your sight before you, 〈1 page duplicate〉 〈1 page duplicate〉 so I humbly beseech your honors to consider, that you sit in y ^e sight of the lord: who as David doeth witness is in the congregacions of judges, and fits in the myddest of thē judging. And as you would youre place, to be now of us taken as gods place: so demonstrate yourselves, to follow him in your sitting, that is: seek no giltlesse blood, nor hunt not by questions, to bring into y ^e snare, them which are out of the same. At this present I stand before you, guilty or giltlesse: if guilty, thē proceed and give sentence accordinglye, if giltles, then give me the benefit of a subject, which hitherto I could not have. Hear the Lord Chancellor replied and said, that the said Bradford began with a true sentence: Deus stetit in sinagoga. &c. but, {quod} he, this and all thy gesture, declareth but Hypocrisy, and vain glory. And further he made much a do to purge himself, that he sought no giltles blood, and so began a long process, howe that Brodfordes fact at Poules cross, was presumptuous arrogant, and declared a taking vpō him, to lead the people. which could not, but tourne to much disquietness, {quod} he, in y ^t thou, speakīg to Bradford, was so prefract and stout in religion, at that present. For y ^e which as thou wast thē committed to prison, so hitherto haste thou been kept in prisō, where thou haste written letters to no little hurt to the Queens people, as by the report of therle of Darby in the parlement house, was credeblye reported. And to this be added, y ^t the said Bradford did stubbernly behave himself, the last time he was before them, and therefore not for any other thing now I demand thee of ({quod} he) but of & for thy doctrine & religiō. Mi lord ({quod} Bradford) where you accuse me of hipocrisy & vain glory, I must & will leave it to the lords declaraciō, which one day will open yours & my truth: & heartye dealings. In the mean season I will content myself, w ^t the testimony of mine own conscience. Which if it yielded to hipocrisy, could not but have god my foe also, and so both god and man were against me. As for my fact at Poules cross, and behavior before you at the Tower, I doubt not but god will reuele it to my comfort. For if ever I did any thing which god used to publyke benefit, I think that, y ^t my deed was one: and yet for it I have been & am kept of long time in prisō. And as for letters & religion I answer ({quod} Bradford) as I did the last time I was before you. There diddeste thou say ({quod} my Lord Chancellor) that thou wouldst stubbernli & manly maintain therronious doctrine in king Edwardz days. My lord ({quod} Bradford) I said the last time I was before you y ^t I had .6. times taken an oath, y ^t I should never consent to the practicing of any Iurisdiccion on the bishop of Rome his behalf, and therefore durst not answer to any thing should be demanded so, least I should be forsworn, which God forbid. Howe be it saving mine oath, I said that I was more confirmed in the doctrine set forth public in king Edward's days, then ever I was, before I was put in prison, and so I thought I should be, & think yet still I shall be found more ready to give my life, as god will, for the confirmation of the same. I remember well ({quod} my lord Chācelour) that thou madest much a do about a nedeles matter, as though the oath against the B. of Rome wer, so great a matter. So others have done before thee, but yet not in such sort as thou hast done. For thou pretendist a conscience in it, which is nothing else but mere hypocrisy. My conscience {quod} Bradford, is known to the Lord, and whether I deal here in hipocritally or no, he knoweth. As I said therefore then my lord, {quod} he so say I 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 practysing of any iurisdiccion for the .B. of Rome, here in England. Why, {quod} my lord Chancellor, diddest thou not begin to tell, that we ar Dii and sit in gods place, and now wilt thou not make us answer? My lord, {quod} Bradford, I said you would have your place takē of us now, as gods place, and therefore I brought forth that piece of scripture, y ^t ye might be the more admonished to follow God and his ways at this present, who seeth us all, and well perceyueth, whether of conscience I pretend this matter of the oath or no. No, {quod} my my lord Chancelor, all men may se thi hipocrisy: for, if for thine oaths sake thou doest not answer, thē wouldest thou not have spokē as thou didst, & have answered me at the first. But now mē may well perceive, y ^t this is but a startynge hole to hide thyself in, because thou darest not answer, and so wouldest escape, blīdyng the simple people's eyes, as though of conscience you did all you do. That which I spake at the first ({quod} Bradford) was not a replicacyon or an answer to y ^t you spake to me, & therefore I need not to lay for me mine oath: for I thought, perchance you would have more weighed what I did speak, thē you did. But whē I perceued you did not considre it, but came to ask matter whereto by answerynge I should cōsent to the practisinge of iurisdicciō on the B. of Rome his behalf here in England & so be forsworn: thē of conscience & simplicity I spake as I do yet again speak, y ^t I dare not for conscience sake answer you, and therefore I seek no startinge holes, nor go about to blind the people, as God knoweth. For if you of youre honor shall tell me, y ^t you do not ask me any thing, whereby my answering should consent to the practicing to y ^e B. of Rome's iurisdicciō ask me wherein you will, and you shall here, y ^t I will answer you as flatly as ever any did y ^t came before you. I am not afraid of death I thank god, for I loke, & have looked for nothing else at your hands of long time. But I am afraid whē death cometh. I should have mater to trouble my conscience by the giltines of perjury, & therefore do answer as I do. These be but gaye glorious words, {quod} my lord Chancelor, full of hypocrisy and vain glory. And yet doest not thou know, {quod} he speaking to Bradford, y ^t I sit here as B. of Winchester in mine own diocese, and therefore may do this which I do, and more too? My lord, {quod} Bradford, give me leave to ask you this question, that my conscience may be out of doubt in this matter. Tel me here coram deo before god, all this audyence being witness, that you demand me nothing, whereby my answering should consent to & confirm the practice of iurisdiccion for the B. of Rome here in England: and your honor 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, howe that the B. of Rome's authority, need no confirmation of Bradfordes aunsweringe, nor no such as he was. And turned his talk to the people, howe y ^t Bradford followed crafty covetous merchants: which, because thei would lend no money to their neighbors, whē thei wer in need: would say, that they had sworn often, they would never lend any more money, because their credytours had so often deceived thē. Evē so thou ({quod} he to Bradford) dost at this present, to caste a mist in y ^e people's eyes, to blear them with an heresy, which is greatter, and more hurtful to the common wealth, pretend thine oath, whereby the people might make a conscience where as they should not. Why speakest thou not? quoth he. My lord ({quod} Bradford, 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, y ^t there is a difference between oaths. Some be according to faith and charity, as y ^e oath against the B. of Rome. Some be against faith and charity, as this, to deny my help to my brother in his need. Here again y ^e lord Chācellor was much offended, still saying, that Bradford durst not answer: and further made much a do to prove, that y ^e oath to y ^e B. of Rome was against charity. But Bradford answered, that how so ever hrs honor toke him, yet was he, assured of his meaning, that no fear but y ^e fear of perjury made him aferd to answer. For as for death my lord ({quod} he) as I know there ar .12. hours in the day, so w ^t y ^e lord my time is appointed. And whē it shall be his good time, then shall I depart hence. But in the mean season, {quod} he, I am safe enough though all the world had sworn my death. Into his hands I have committed it, his good will be done. And, {quod} Bradford, sauīg mine oth, I will answer you in this behalf, that the oath against the. B of Rome was not nor is not against charity. Howe prove you y ^t , {quod} my lord Chācelor. Forsoth, {quod} Bradford, I prove it thus: That is not against charity, which is not against gods word: but this oath against the bishop of Rome's authority in England is not against gods word, therefore it is not against charity. Is it not against gods word, {quod} my Lord Chancellor, that a man should take a king, to be supreme head of the church in his realm? No {quod} Bradford (saving still mine oath) it is not against gods word, but with it, being taken in such sense as it may be well taken: that is attributing to the kings power, y ^t sovereignty in all his dominions. I pray you, {quod} the lord Chancelor, where find you that? I find it in many places, {quod} Bradford, but specially in the .13. to the Romaines, where Saint Paul writeth: every soul to be obedient to the superior power. But what power? que gladium gestat, y ^e power verily which beareth the sweord, which is not the spiritual but the temporal power: As Chrysostom full well noteth ({quod} Bradford) upon the same place, which youre honor knoweth better then I. He (Chrysostom I mean) there plainly showeth, y ^t bishops, prophets, and apostles owe obedience to y ^e temporal maiestrates. Here yet more the Lord Chancellor was stered and said, howe that Bradford went about, to deny all obedience to the Queen, for his oth, & so ({quod} he) this mā would make, gods word a warrant of disobedience. For he will answer the Queen on this sort, that when she saith now swear to the B. of Rome, or obey his aucthoritye. No, will he say, for I am then forsworn, and so make the Queen no Queen. No ({quod} Bradford) I go not about to deny all obedience to the Queens highness, by 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 Queens request herein, I deny not her authority, nor become dishobedient. Yes, that doest thou ({quod} my Lord Chancelor.) And so he began to tell a longe tale, howe if a man should make an oath to pay a .Cli. by such a day, and the man to whom it was due, would forgive the debt. The debtor would say, no, you cannot do it, for I am forsworn thē. &c. Here Bradford desired my lord Chancellor, not to trifle it, saying: y ^t he wondered, his honor would make solemn oaths (made to god) trifles in that sort. And make so great a matter concerning vows as thei cal it, made to the bishop for marriage of priests. At these words y ^e lord Chācelour was much offended, & said he did not trifle, but ({quod} he) thou goest about to deny obedience to the Queen, which now requireth obedience to the B. of Rome. No my lord ({quod} Bradford) I do not deny obedience to the Queen, if you would discern between genus and species. Because I may not obey in this, to reason, ergo I may not obey in the other, is not firm. As if a mā let one sel a piece of his inheritance, yet this notw ^t stādyng all his inheritance is not let or sold. And so in this case, all obedience I deny not because I deny obedience in this branche. I will none of those similitudes said the lord Chancellor. I would not use thē ({quod} Bradford) if that you went not about to persuade y ^e people, I mean that which I never ment. For I myself, not only mean obedience, but will give ensample▪ of all most humble obedience to y ^e Queens highness, so long as she requireth not obedience against god. No no ({quod} my lord Chancelor) all men may perceive well enough your meaning. There is no man, though he be sworn to the king, doth therefore break his oath, if afterwards he be sworn to the French king and to themperour. It is true my Lord ({quod} Bradford) but the cases be not like. For here is an excepciō: thou shalt not swear to y ^e . B. of Rome at any time. If in like manner we were sworn, thou shalt not serve themperour &c. you see there were some alteracion and more doubt. But ({quod} Bradford) I beseech your honor, remember what ye youre self have written, answeringe the obieccions here against, in youre boke de vera obedientia. Vincat modo domini verbi veritas. Let God's word and the reasons thereof bear the bell away. Hear the lord Chauncelor was throughlye moved, and said still, howe that Bradford had 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, & now ({quod} he) he saith, he dare not answer. I have written no seditious letters ({quod} Bradford) I have not perverted y ^e people. But that which I have writ̄ & spokē, y ^t will I never deny by gods grace. And where your L. saith, I dare not answer you: y ^t all mē may know I am not afraid, sauīg mine oth, ask me what you will, & I will plainly make you answer by gods grace: although I now see my life lieth theron. But O lord ({quod} he) into thy hands I commit it, come what come will: only sanctify thy name in me, as in one instrumente of thy grace. Amen. Now ask what you will ({quod} Bradford) & you shall se I am not afraid by gods grace, flatly to answer. Well then ({quod} my lord Chancelor) how say you to the blessed sacrament? do you not believe, there Christ to be present concerning his natural body? My lord ({quod} Bradford) I do believe Christ to be corporally present, in his sacrament duly used. Corporally I say, that is, in such sort as he would, I mean Christ is there corporally present unto faith. Unto faith ({quod} my lord Chaunceloure) we must have many moe words to make it more plain. you shall so ({quod} Bradford) but first give me leave to speak two words. Speak on, quoth my lord Chancellor. I have been now a year and almost three quarters in prysone ({quod} Bradford) and of all this time, you never questyoned with me hear aboutes, when I might have spoken my conscience frankly, without peril. But now you have a law to hāg up and put to death, if a man answer, freely and not to your appetite. And so you now come to demand this question. Ah my lord ({quod} Bradford) Christ used not th • s way to bring men to faith. No more did the Prophets or the Apostles. Rembeēr what Barnarde writeth to Eugenius the Pope: Apostolos lego stetisse iudicandos, sedisse iudicantes non legi. Hoc erit illud fuit ▪ &c. Here the Chācelor was appeased as it seemed, & spake moste gentlye, that he used not this means. It was not my doing, although some there be) {quod} he) that think this to be the best way. I for my parte ({quod} he) have been challenged for being to gentle often times. The which thing the B. of London confirmed, & so did almost all the audience, that he had been ever to mylde and to gentle. At which words Bradford spake thus: My Lord, {quod} he, I pray you stretch out your gentleness, that I may fele it, for hitherto I never felt it. As sone as be had spoken thus, the lord Chancellor (belike thinking Bradford would have had mercy and pardon, as Cardmaker and Barlow had) said, that with all his heart not only he, but the Queens highness would stretch out mercy, if with them he would return. Retourne my Lord, quoth Bradford, God save me from that going back. I mean it not so: But I mean, quoth he, that I was three quarters of a yere in the Tower, without paper pen or ink, & never in all that time nor sithē, did I fele any gentleness from you. I have rather looked for, as I have hitherto found, extremity. And ({quod} he) I thank God, I perceue now, you have kept me in prison thus long, not for any matter you had, but for mater you would have. God's good will be done. Here was now, diverse, tellīg my lord it was diner time, and so he rose up, leaving Bradford speaking, & saying, that in y ^e after noon thei would speak more with him. And so was he had into y ^e vestry, & was there all that day till dark night, and so was conveyed again to prison: declaringe by his countenance great joy in god: the which God increase in him.

The effect and sum of the last examinacion of that faithful instrument of God John Bradford in the Church of Saint Marie Oueries the 29. day of Ianuarii .1555.

A Fter the excommunicacion of Laurēce Saunders, John Bradford was called in, and being brought before the Lord Chancelor and other bishops there sitting: the Lord Chancellor began to speak thus in effect, that Bradford being now eftsones come before thē, would answer with modesty and humylitye, and conform himself to the Catholyke Church with them. And so yet might 〈1 page duplicate〉 〈1 page duplicate〉 he find mercy, because thei would be loath to use extremite. Therefore he concluded with an exhortaciō, y ^t Bradford would recante his doctrine. After the lord Chancellor had ended his longe oracion, Bradford began to speak thus. As yesterday I besought your honor, 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, quoth he, I humbly beseech everyone of you today, for y ^t you know that giltles blood will cry vengeance. And thus, quoth he, I pray not your Lordship to do, as one that taketh upon me, to condemn you utterly herein, but that you might be the more admonyshed to do, that which none doth, so much as he should do. For our nature is so much corrupt that we are very obliuious and forgetful of god. Again, {quod} Bradford, as yesterday I pretended my oath and oaths against y ^e B. of Rome, that I should never consent to the practicing of any iurisdiccion for him, or in his behalf in the realm of England: so again this day lest I should be perjured. And last of all, as yesterday the answer I made was by protestacion and saving my oth: so would I your honors should know, that mine shall be this day. And this I do that when death, which I loke for at youre hands, shall come: I shall not be troubled with the giltines of perjury. At these words y ^e lord Chancelor was wroth, & said that they had givē him respite to deliberate until this day, whether he would recant the heresies of the blessed sacrament, which yesterday ({quod} the lord Chancelor, before us you uttered. My lord ({quod} Bradford) you gave me no time of any such delyberacion, neither did I anything of the sacrament, which you did disallow. For when I had declared a presence of Christ to be there to the faithful: you went frō the matter to purge yourself y ^t you were not crewel, and so went to dinner. What, I perceive ({quod} my lord Chācelour) we must begin all again with thee: d • d 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?

No ({quod} Bradford) In deed my lord you said so, {quod} he, but proved is not nor never can do. Oh lord god ({quod} the lord Chancelor) what a fellow art thou? Thou wouldeste go about to bring into the people's heads, that we, all the lords of the parliament house, y ^e knights, Burgiesses, and all the whole, is perjured. Oh what an heresy is this? Here good people ye may see what a Churlishe heretic this fellow is. If I should make an oath, I would never help my brother, or lend him money in his need, were this a good answer to tell my neyghboure, desyringe my help that I had made an oath to the contrary, I could not do it? Hear the lord Chauncelor made much a do, & a long time was spent about oaths, which wer good & which wer evil, he capciously asking of Bradford often answer of things concerning oaths, which Bradford would not give simply, but with distincciō, whereat the lord Chancellor was sore offended. But Bradford still kept him at the baye: that the oth against the B. of Rome, was an unlawful oath, using thereto, the Chancelors own boke de Vera obedientia ▪ For confirmaciō: at the length thei came to this issue, who should judge of the lawfulness of of the oaths. And Bradford said, the word of God, according to Christ's own words. John .12. saying: My word shall judge. And according to the testimony of Isaiah .2. & Micah .4. That gods word coming out of Ierusalē shall give sentence amongst y ^e gentiles. By these words my lord {quod} he, I will prove the oath against y ^e B. of Rome's authority, to be a good, a godli, & a lawful oth. So thereof the lord Chauncelor left his hold, saying y ^t as y ^e other day he p̄tēded denial of the Queens authority & obedience to her highness: so did he now. But Bradford, as the day before proved, that obedience in this point are particular to the Queens highness. If she should demaūde an oath to the .B. of Rome being denied, it was a general denial of her authority and obedience to her, no more (quoth he) then the gift or lease of a sole piece of a man's inheritance proveth, a sale, gift, or lease of the whole inheritance. And thus much a do was made about the matter. The lord Chancelor talking much, & using many examples of dette, of going out of the town tomorrow by oath, yet tarrying till Fridaye & such like, which triflinge talk Bradford did touche, saying, that it was a wonder, that his honor did wey conscience no more in this, and would be so earnest in vows for marriage of Priests, made to bishops, and be careless for Solemn oaths made to God and the prince. Summa this was the ende, the lord Chancelor said, the Queen might dispence with it: & did it to all the whole realm. But Bradford said, the Queens highness, could do no more but remit her right. And as for the oth made to God, she could never remytte. For as much as it was made to God. At which words the lord Chancellor chafed wonderfully, and said that in plain sentence he slandered the hole realm of perjury: and therefore ({quod} he) to y ^e people, you may se how this fellow taketh upon him, to have more knowledge & conscience, then all the wise men of England, & yet ({quod} he) he hath no conscience at all. Well ({quod} Bradford) my lord let all the stāders by see, who hath conscience. I have been a yere & a half in prison, now before all this people declare, wherefor I was prisoned, or what cause you had to punish me▪ you said the other day in youre own house, my Lord of London witnessing with you, that I toke upon me to speak to the people vndesyred. There he sytteth by your Lordship, I mean my lord Bishop of Bath, which desired me himself, for y ^e passiō of Christ I would speak to the people, upon whose words I coming in to the pulpit: had like to have been slain w ^t a naked dagger, which was hurled at me, I think, for it touched my sleaue. He eftsones prayed me, I would not leave him, & I promised, as long as I lived, I would take hurt y ^e day before him, and so went out of the pulpit, & at length brought him safe to a house. Besides this: in y ^e after noon I prech at Bow church, & going up into the pulpitte, one willed me not to re{pro}ue y ^e people for y ^e fact (for {quod} he) you shall never come down alive if you do it. And yet ({quod} Bradford) notwithstanding, I did in y ^e Sermond, reprove their fact, & called it sedition, at the least .xx. times. For all which my doing, I have received this recompense, prison a yere & a half & more, & death, now which you go about. Let all mē ({quod} Bradford) now judge, where conscience is. In speking these words: there was y ^e ēdeuored to have letted it, but Bradford spake on, & let thē speak what they would. And the lord Chancellor said, y ^t for all his fair talk his fact at y ^e Cross was naught. No ({quod} Bradford) my fact was good, as you youre self did bear witness w ^t me. For when I was first before you in y ^e Tower you yourself did say y ^t the fact was good, but, {quod} you, the mind was evil, well then {quod} I, my lord, in that you alowe my fact & condemn my mind in it, I cannot otherwise declare my mind to mā thē by saying & doīg, god, I trust, one day will open to my comfort what my mind was, and what yours is. Here the lord Chancelor was offended & said, that he never said so, I ({quod} he) had not so little wit, I trow, as not to discern betwixt meaning & doing, and so brought forth, little to y ^e purpose, many examples, that mē construe things, not by the meaning of mā, but by their doings. But whē this could not serve: then cometh he to another matter, and said, he was put in prison at the first, because he would not yield, nor be confirmable to the Queens religion. Why (quoth Bradford) your honor knoweth, that you would not then reasō with me in religiō, but you said a time should afterward be found out, whē I should be talked w ^t all. But ({quod} Bradford) if it were as your lordship saith, y ^t I was put in for religion, in y ^t my religiō was thē auctorised by the public laws of the realm, could conscience punish me or cast me into prisō th • rfore? Wherefore let all mē judge in whō conscience wanteth. Here cometh forth M. Chāberlain of Woodstock, & said to the Lord Chancelor, y ^t Bradford had been a serving mā, & was with M. Harington. True ({quod} the lord Chancellor) & did deceive his M. of .27 pounds, & because of this, he went to be a gospeller, and a preacher (good people) and yet you se how he pretendeth conscience. My lord, {quod} Bradford, I set my foot to his foot whosoever he be, y ^t cā come forth, & justly vouch to mi face y ^t ever I deceived my M. And as you ar chief iustices by office, in England, I desire justice vpō them y ^t so slander me, because they cannot prove it. Here my lord Chancelor & M. Chamberlain wer stroke blank, & said thei heard it, but, {quod} the lord Chancellor, you have another manner of matter then this, for you are an heretic. yea, quoth y ^e B. of Londō, he did write letters to. M Pendleton▪ which knoweth his hand as well as his own▪ your honor, quoth y ^e bishop to the lord Chancellor, did se them. That is not true, quoth Bradford, I did never write to Pendleton sithe I came into prison, therefore I am not justly spoken of. yea but you indicted it, quoth the B. of Londō. I did not, quoth Bradford, nor know not what you mean, & that I offer to prove. Here cometh a nother, I trow thei call him M. Allin one of the Clerks of the counsel, putting my lord in remembrance, of letters sent into Lanke • shire. It is true, quoth the Lord Chancelor unto him, for we have his hand to show. I deny y ^e quoth Bradford, y ^t you have my hand to show, of letters sent into Lankeshire, otherwise, then before you all I will stand up and prove thē to be good and lawful. Here was all answered, & therefore the lord Chancellor began a new matter. Sir, quoth he, in my house the other day, you did moste contempteously contempne the Queens mercy, & further said, you would maintain the erroneous doctrine in king Edward's days, against all men, & this you did most stoutly. Well (quoth Bradford) I am glad that all men see, you had no matter to imprison me afore that day, justly: now say I, that I did not contētuously contemn y ^e Queens mercy, but wolud have had it with gods mercy, that is, without saying and doing any thing, against god and his truth▪ And as for maintenaūce of doctrine (because I cannot tell how you will stretch this word maintenance) I will repeat again y ^t which I spake. I said I was more confirmed in the religion set forth in king Edward's days, then ever I was, & if god so would, I trust I should declare it, by giving my life for the confirmation and testificacion thereof. So I said then, & so I say again now, {quod} Bradford. As for otherwise to maintain it, then pertaineth to a private person: by cōfessiō (I thought not nor think. Well ({quod} the lord Chancelor) yesterday thou diddest maintain false heresy, concerning y ^e blessed sacrament, & therefore we gave y ^e respite til this day, to deliberate. My lord ({quod} Bradford) as I said at y ^e first, I spake nothing of the Sacrament, but y ^t which you allowed, & therefore re{pro}ued it not, nor gave me no time to deliberate. Why ({quod} he) diddest thou not deny Christ's presence in the sacrament? No ({quod} Bradford) I never denied nor taught, but that to the faith, whole Christ's body & blood was as present, as bread & wyne to the dew receyuer. yea, but doest thou not believe that Christ's body naturallye and reallye is under the form of bread and wyne? My Lord ({quod} Bradford) I believe Christ is present there, to faith of y ^e dew receyuer, as for transubstantiation, I plainly and flatlye tell you I believe it not. Here was Bradford called a devil or sclanderer for we axe no questiō, {quod} y ^e lord Chancelor, of transubstantiation, but of Christ's bodily presence. Why quoth Bradford, I deny not his presence to the faith of the receuer, but deny that he is included in y ^e bred, or that the bred is transubstanciated, If he be not included {quod} the B. of Worcester, how is he then present? Forsothe (quoth Bradford) my faith knoweth howe, though my tōg cannot express it, nor you otherwise thē by faith hear it or understand it. Hear was much a do now, one Docter starting up & speking this, another that, & the lord Chancelor talking much, of Luther, zwīglius, & Oecolāpadi{us}. But still Bradford kept thē at this point, that Christ is present to faith and y ^t there is no transubstantiation nor including of Christ in the bread, but all this would not serve thē. Therefore another bishop asked this questiō, whether y ^e wicked man received Christ's very body or no? & Bradford answered plainly, no. Where the lord Chancelor made a long oracion, howe y ^t it could not be y ^t Christ was present, except that the evil man receive hī. But Bradford put his oracion away in few words: that grace was at y ^e present offered unto his lordship, although he received it not. So y ^t , {quod} he, y ^t receiving maketh not the presens as youre lordship would affirm, but gods grace, truth, & power, is y ^e cause of the presence, the which the wicked y ^t lacketh faith cannot receue. And here Bradford prayed him not to deuorce that, which God hath coupled together, he hath coupled all this together: take eat this is my body, he saith not see pepe, this is my body, but take eat. Here the lord Chancellor & the rest of the Bishops made a great a do, that Bradford had found out a toy, that no man else ever did, of the conditions, & the lord Chancelor made many words to the people, here about. But Bradford said this, My lord {quod} he, are not these words take eat, a commandment? and are not these words, this is my body a promise? If you will challenge the {pro}mise, & do not y ^e commandment, may you not deceue yourself? Here the lord Chancelor denied Christ to have cōmanded any thing in y ^e sacrament, or y ^e use of it. Why, {quod} Bradford my lord I pray you tell the people, what mode accipite manducate is, it is plain to childrē that Christ in so saying commandeth. At these words, the lord Chancellor made a great toying & trifling at the imperatiue mode, & fell to proposing or examining as though he should teach a child, & so concluded that it was no commandment, but such a phrase as this, I pray you give me drink which is no commandment I trow. But Bradford prayed him to leave toying & trifling and said thus: my lord, {quod} he, if it be not a commandment of Christ to take & to eat the sacrament, why do any take vpō thē to command & make of necessity, that which god leueth free? as you do in making it a necessary commandment, that once a yere for all that be of lawful discrecion to receive the sacrament. Here the lord Chancellor calleth him again Diabolus or slanderer, & so began out of these words, let a man prove himself & so eat of the bread (the bred {quod} Bradford?) and drink of the cup, that was no commandment, for then, {quod} he, if it wer a commandment, it should bind all men in all places, & at all times. O my lord, quoth Bradford, discern between cōmandementes, some be general that thei bind always in all places and all persons, some be not so general as this is of the supper: The sacrament of Baptism: of the appearing before the lord at Ierusalē: Abrahams offering Isaac. Here the lord Chancelor said, what say you that Baptism is commanded: thē, quoth he, we shall have .xi. cōmandementes. In deed, quoth Bradford, I think you think as you speak, for else you would not take the cup from the people, seeing y ^t Christ saith, drink of it all. But howe say you my lord quoth, Bradford, Christ saith to you bishops specially, ite predicate euangelium, go & preach the gospel, feed Christ's flock, is this a commandment or not. Here was the lord Chancelor in a great chafe & said as pleased him. Another I wene the B. of Durham, asked him when Christ began to be present in the sacrament, whether before the receyuer received it or no? Bradford answered that the questiō was curious, & not necessary, & further said as the said cup was the new testament, so the bred was Christ's body: to him that receiveth it duly. But yet so y ^e bred is bred, for in all y ^e scripture ye shall not find this proposiciō, non est panis there is no bred, & so he brought forth s. Chrisostō, Si in corpore essemus Summa much a do was here about, thei calling Bradford heretic: & he desired them to proceed a gods name, he looked for y ^t which god appointed thē to do. Loe ({quod} the lord Chancelor) this fellow is now in a nother heresy of fatal desteny, as though all things wer so tied together, y ^t of mere necessity all things must come to pass. But Bradford praide him to take things as they were spoken, & not wreste them into a contrary sense. your lordshippe (quoth he) doth discern betwixt god and man, things are not by fortune to god at any time, though to man they seme so sometimes. I ({quod} Bradford) spake but as the Apostles spake lord ({quod} he) see howe Herod & Pōcius Pilate w ^t the Prelates, ar gathered together against thee Christ, to do y ^e , which thy hand & counsel hath before ordained thē to do. Here began the lord Chācelor, to read y ^e excōmunicaciō & in y ^e excōmunicaciō when he came to y ^e name of Bradford, laicus, lay mā. Why ({quod} he) ar you no priest? No ({quod} Bradford) nor never was, either priest, either beneficed, either married, either any precher, afore public authority had established religion, but preached after public authority had established religiō, & yet ({quod} he) I am thus handled at your hands, but god I doubt not will give his blessing where you curse. & so he fell down on his knees & heartily thanked god, y ^t he counted him worthy to suffer for his sake, & so praide god to give thē repentance & a good mind. After the excommunicacion was red, he was delivered to the sheriffes of London, and so had to the clinke, from thence to the coūter in the pultry, where he remaineth close, without all company, books, paper, pen or ynke, looking for the dissolucion of his body, in y ^e which god grant to him his sweet mercy: through Christ our Lord. Amen.

The some of the private talk had with master Io. Bradford sithen the .29 day of. January, by such as the Prelates have sent unto him.

A Fter my first arraygnement in the church of Saint Marie Oueris the .29. day of January, about▪ four of the clock in the euenynge, there came into the reuestrye whither I was had after my arraigmente, and tarried there all day: a gentleman called Master Thomas Hussey of Linclonshiere, which was ones an officer in the Duke of Norfolkes house to inquire for one Stonīg, and when it was answered him by the under Marshalles officers of the kings benche, which were there with Doctor Taylor and me, that there was none such: he came forthwith into the house, & toke acquaintance of me, sainge further that he would come and speak with me in y ^e morning for old acquaintance sake, for I was at muttrel journey a pay master, in which he was and had often received money at my hands. Now in the morning about vii. of the cloke he came into the chamber, where in I lay, and being alone with me, and set down, he began a longe talk, howe that of love & old acquayntance he came unto me to speak unto me, that which he would further utter, the effect whereof was that I did so wonderfully (quod he) behave myself before the lord Chancelor & the other Bishops the other day, that even the verieste enemies I had did see, howe that they had no matter against me: therefore advised me, as though it came of his own good will without making any other man privy or aanye other procuringe him, as he said, that I would this day (for quoth he anon you shall be called before them again) desire therefore time & men to confer with all. By reason whereof he thought that all men would think a wonderful wisdom, gravity and goodness in me: & by this mean I should escape the danger which is nearer thē you be ware of {quod} he. But I answered breiflie & said, that I could not, nor would not make any such request, for then (quod I) occasiō should I give to the people and to all other that I stood in doubting of the doctrine, the which thing I told him I did not, but thereof was moste assured, and therefore I would give no such offense. As we were thus talkinge, the Chamber door was vnloked, and who should come in at the door, but one doctor Seyton, when he saw master Hussey: what syr quoth he, are you come before me? yea thought I, goeth the matter thus? and he told me no man knew of his coming. Well Lord quoth I to myself, give me grace to remember thy lesson, Cauere ab hominibus istis, beware of those mē, &c. cast not your pearls before doges, for I see these men become to hunt the matter y ^t the one may bear witness with the other. This doctor Seyton, after some bye talk of my age, of my Country, and such like, he began a long sermō of my lord of Cāterburye, master Latimer, & master Redley, and howe at Oxford they where not able to answer any thing at all, and therefore: my lord of Caunterburye desired to confer with the Byshoppe of Duresme and others. All which talk tended to this ende, that I should make y ^e like suit being in nothing to be compared in learning to my Lord of Caūterburye, which thing is moste true. But I breiflye aunsuered as before I did to master Hussey, wherewith they were neither of thē both contented: and therefore they used many persuasions, and Master doctor said, how that he had herd much good talk of me, tellinge how that yesternight master Rūcorn had made report of me, at my lord Chauncelours table at supper, howe that I was able to persuade as much as any that he knew. And I myself quoth he, though I never herd you preach nor to my knowledge never saw you before yesterday: yet my thought your modesty was such, your behavior and talk so without malice and impacientye, that I would be sorry you should do woursse then myself, and I tell you quoth he further, I do perceive that my Lord Chauncelor hath a favor toward you: wherefor be not obstinate but desire respite and sew to some learned men, to confer with all, but still I keep me to my Cokoo I could not, nor would not so offend gods people: I stood in no wavering, but was moste certain of the doctrine I had taught. Here master Doctor waxed hot and called me arrogaunte, proud, vain glorious, and spake like a Prelate, having no other answer of me but that he should beware of judging, lest he condemned him self. Howbeit this would not serve but still he urged me showing howe merciful my Lord Chancellor was, and how charitablye they entertained me: Unto which words I briefly showed him, that I never found any justice, much less charity. I speak it for my parte (quoth he) in my Lord Chancellor. And so showed howe I hade ben in Prison howe I had ben handled and howe they had no matter now aageinst me but such as they should have by myn own confession. But nothing of this talk moved master doctor: who went from matter to matter, from this point to that point: and I gave him still the hearnige and answered not because he came to have had something whereby my Lord Chancellor might have had seemed to have kept me in prison not causeless. When all their talk toke no such effect as they would & looked for, master Hussey began to ask me whether I would not admyte conference, if my lord Chauncelor should offer it me publicklye: to whom I answered this in effect, that conference, if it had ben offered before the law had been made, or conference if it were offered, so that I might be at liberty to confer, and as free as he with whom I should confer: then quoth I, it were something, but else I see not to what purpose conference should be offered, but to defer y ^t which will come at the length, and the lyngering may give more offense then do good. Hhowbeit quoth I, if my Lord should make such an offer of his own▪ voluntarines: I will not refuse to confer withe whom so ever shall come. Master doctor hearing this, called me arrogant still, proud, and what so ever pleased him, so that I besought them both (because I perceived by them I should shortly be called for) to give me leave to talk with God, & to beg wisdom and grace of him, for quoth I otherwise I am helpless. And so they with much a do departed. And I went to god and made my pore prayer acordingly, which of his goodness he did graciously accept and did help me in my neade, praised therefore be his holyename.

Shortely after they were gone, I was had to saint Marie oueris and there tarried uncalled for, till xi. of the clock that is: till Master Saunders was excommunicated.

Upon the .3. of February, the Byshoppe of London came to the Counter in the pultrie to disgrad Master Doctor Taylor, about one of the clock at after noon, but before he spake to Master, Tailor: I was called forth unto him: when he saw me, of went his cap, & out stretched he his hand, and on this sort he spake to me, that because he perceived I was desirous to confer withe some learned man, therefore he had brought master Archedeacone Harpsfeld to me, and quoth he, I tell you, you do like a wise man, but I pray you go roundlye to work, for the time is but short: my Lord, quoth I, as roundelyl as I can I will go to work with you, I never desired to confer with any man nor yet do, howbeit if you will have any to talk with me I am ready to hear and answer him. What quoth my Lord of London in a fume to the keeper: did not you tell me that this man desired conference? No my Lord quoth he. I told you that he would not refuse to confer with any, but I did not show to any that it was his desire. well quoth my Lord of London, master Bradford you are well-beloved, I pray you consider yourself and refuse not charity when it is offered. In deed my Lord quoth I, this is finale charitte, to condemn a man, as you have condemned me, which never brake the laws, In Turckie a man may have tought free, but in England I cold not find it, for I am condemned for my faith so sone as I uttered it at your request, before I had committed anything against the laws. As for conference, I am not afraid (quoth I) to talk with whom you will, but to say that I desire to confer: that do I not. Well well quoth my Lord of London, and so called for master Taylor, and I went my way.

Upon the 4. of February came one of my lord Chaūcellors gentlemen, sent as he said frō my lord as then being come frō the court. Thys was about .8. of the clock the eueninge. The effect & ende of his talk & message was, that my Lord his master did love me well, and therefore he offered me time to confer if I would desire it, but as I had answered others in this matter, so I answered him, that I would never make that suit, but quoth I, to confer with any, I will never refuse: because I am certain and able I thank god, to defend by godly learning, my faith. Thus with much a do we shoke hands, and departed, he to his master, and I to my prison.

Upon the 7. of February came one master Wollerton a Chapplaine to the Bishoppe of London to confer with me: Who, when he perceived that I desired not his coming, being as one most certain of my doctrine. And therefore wished rather his departing thē 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 I was content to talk. He spake much of the doctors and fathers, of the bread in the .6. chapiter of John. And so would prove transubstantiation: & howe that wicked mē do receive Christ's body. And I on the contrary parte improved his aucthours, with much by talk betwixt us both, and the keeper, who toke his parte little to y ^e purpose. Sūma to this issue we came, that he should draw out of the scriptures and doctors, his reasons. And I would peruse them, and if I could not answer thē, I would give place. And so I desired him to do my reasons, which I would make, and so departed for that day.

The next day following in the morning, he sent me half a shete of paper written on both sides, with no resons how he gathered his doctrine, but only the bare sentence: Panis quem ego dabo : The bread which I will give is my flesh. And the places in the 26. of Matth. 14. of Mark .22. of Luke, & the .10. and .11. to the Corinth. with some sentences of the doctors, all which made as much against him, as with him all only one of Theophilact{us} except in the after noun he came himself, and then we had a longe bablynge to none effect, and at the length he came to the church, and how that I shwarued frō the church. Na▪ quoth I, that do I not, but you do, for y ^e church is Christ's spouse and Christ's obedient spouse, as▪ your church is not, which robbeth the people of the Lord's Cup, & of service in the English tongue. Why quoth he, it is not profitable to have the service in English, and so he brought forth this sentence to prove it. Labia Sacerdotis custodiant, legem. The lipes of the priests should keep the law, and out of his mouth mē must loke for knowledge. Why quoth I should not the people thē have the scriptures: wherefor serveth this of Christ, search the scriptures. This quoth he was not spoken to the people, but to the Scribes, & learned men: well quoth I, then the people must not have the scriptures, which he affirmed bringing fourth this. E • erunt docti a deo, They shall be all taught of God. But must we, quoth I, learn all at the priests? yea quoth he, well then said I, I see you would bring the people to hange up Christ and let Barabbas goo, as the priests thē did persuade the people. A which words he was so offended: that he had no lust to talk anymore. Summa I gave him the reasons. I had gathered against transubstantiacion, and prayed him to frame his in the frame of reasons, and I would answer them, well quoth he, I will do so, but first I will answer yours. The which thing he hath not done hitherto, nor will not: for I hear that he is ridden into the Country.

Upon the .12. of Februarye there came one of the Earl of Darby his men called Stephen Beiche, one of old acquentaunce to me: who showed me, that my lord sent him to me, and willed me to tender myself, & he would be good lord unto me. Whē I answered, that I thancked his lordshipppe for his good will towards me, but quoth I, in this case I cane not tender myself more then gods honor: then he set before me, my mother, my sisters, friends, kyndsfolkes, & Country, what a great discomforte it would be unto thē, to die as an Heretike, well syr, quoth I, I have learned to forsake father, mother, brother, sisters, friends, and all that ever I have, & mine own self: or else I cannot be Christ's disciple. And so he tellinge me, that my death would do much hurt, and such like talk: we shoke hands. Howbeit, now I remember that in our talk he asked me, if my lord should obtain for me, that I might depart the Realm: whether I would not be content to be at the Queens appointment, where she would appointe me beyond the sea? No quoth I. I had rather be burned in England, then be burned beyond y ^e sea. For I know quoth I, that if she should send me to Paris, to louen &c. fourth with they would burn me.

Upon the .14. of February their came to me Perciuall Cressewell one of my old acquentaunce, and one that loveth my body well and my soul also, after his religion, bringing with him, & as I learn a kynsman of master Feckenham: who after much ado prayed me, y ^t he might make labor for me, a gods name, quod I, do, you may do what you will, yea, but, quoth he. Tell me what suet I should make. Forsoth said I, that y ^t you 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, i • she will banishe me. I will thancke her, if she will condemn me t • perpetual prisonmente: I wy • thank her, if she will burn me I will thank her. Here vpo • he went away. And about a .xi. of the clock. He and the other man came again, and brought a boke of Master Mores making to rede over, the which boke I toke. But, quoth I, good Perceiuall. I am to sure setteled, for being moved in thes matters. Oh, quoth he, if ever you loved me, do one thing for me▪ what is that, quoth I, at the length, for I would not promise, saith he to desire and name what learned men or man you will have to come unto you, my Lord of yorke, my Lord of Lyncolne, my Lord of Bathe, my Lord of of Chichester. &c. will gladly come to you: No, quoth I, never will I desire thē, or any others, to come to confer with me, for I am as certain of my doctrine, as I am of any thing: But for your pleasure (quoth I) and that all men may know I am not ashamed to have my faith sifted and tried, bring whom you will, & I will talk with them. So they went their way. And about .3. of the clock in the after noun, cometh master doctor Hardinge the Byshoppe of Lincolns Chaplain, and after a great and solempne protestation, (when he knew I desired not his coming), how that he had prayed to God, before he came forth to turn his talk to to my good: he began to tell of the good opinion he had of me, and many God give you good even, so that our talk was to none effect or purpose: save y ^t I prayed him, to consider from whence he was fallen, and not to follow the world or love it, because the love of God is not where it is, Sūma he counted me in a damnable state: as one being out of the church. And therefore willed me to take hede to myself, & not to die in such an opinion. what master Hardinge (quoth I) I have heard you with these ears, maintain this that I stood in. I have (quoth he) preached that the doctrine of transubstantiation was a subtle doctrine, but otherwise I never taught it. And so enuyinge against marieges of priests, and much against Peter Marter, Martyn Bucer, & Luther, which for breakinge their vows, were justly givē up into heresies quod he. I seeing him all together givē up into popery, after admonishement hereof, bad him farewell.

Vppon the .15. of February about .4. of the clock in the after noun, cometh Percyuall Cressewell, and the other man waytyng upon master Harpsfeld▪ Archedeacon of Londō, who after gentle salutation, and many formalities began a longe oracion. Howe that all men, even the Infideles, Turckes, Jews, Anabaptists, and Libertines, desire felicity, as well as the Christians. And howe that every man thyncketh they shall attain to it, by their religiō. To the which longe oracion I aunswerred briefly: that he spake not far a mise. Then goeth he on, yea, but the way, quoth he, thither is not all a like. And so he set forth, how infidels by Jupiter, Juno, The Muhammad by his Alcoran, the Jew by his Talmud: believed to come to Heaven. For so many I spake saith he: as believe the immortality of the soul. And this long oracion, I as briefly answered: and said he had spoken truly. Well then, quoth he, here is the matter▪ the way to this heaven. we may not inuente any new way. Their is but one way, quoth I, and that is Jesus Christ, as he himself doth witness: I am the way, here Master Harpsfeld affirmed and denied, and further said, that I meant by Christ, believing in Christ, I have learned, quoth I, to discern betwixt Faythe and Christ. Albeit I confess that who so ever beleuethe in Christ the same shall be saved. No, quoth he, not all that believe in Christ, for some will say, lord Lord, have not we caste out devils &c? But Christ will say in the day of judgment to those depart frō me, I know you not. yea syr, quoth I, you must make a difference, betwixt believing & saying. I believe, as for example, if one should say and swear he loved you: for all his saying you will not believe him, when you see he goeth about to utter, and do all evil things against you. well quoth he, this is not much material. Theire is but one way Christ. How come we to know him, where shall we seek to find him? Forsoth quoth I, we must seek him by his word, and in his word, & after his word. Verye good quoth master Harpsfeld. But tell me now, howe first we come into the company of them that could tell us this, but by Baptism. True, quoth I, baptism is the sacrament, by the which exteriorlye we are insert and engraf • e into Christ, for I dare not, quoth I, exclude out of 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 may not have it. To those, quoth he, we may think perchance some mercy God will show. yea, quoth I. those infants whose parents do contēpne baptism, will not I contempne utterly, because the child shall not bear the fathers offense. Well quoth he, we agree that by baptism then we are brought, and (as one would say) begotten of christ, for christe 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, & the church for their mother, which church. As Eve was taken out of Adams side: so was she of Christ's side, where out flowed blood, for satisfaction & purging of our sins. Al this is true, quoth I, and godly spoken. Now then, quoth he, tell me whether this church of Christ hath not ben alwayies: yes, quoth I, sithen the creation of man, and shall be forever. Very good, quoth he. But yet tell me, wether this church is not a visible Chusche, or no: yes (quoth I) that it is, howbeit none otherwise visible, then Christ was here on earth. That is no exterior pomp or show, setteth her forth commonly. And therefore to see her we must put on such eyes: as good men put one, to see and know Christ: when he walked here one earth. For as Eve was of the same substance, Adam was of: so is the church of the same substance, Christ is of. I mean flesh of flesh, and bone of his bones, as Paul saith, Ephe. 5. Look therefore howe Christ was visible known to be Christ, when he was on earth: (that is by considering him after the word of God) so is the church known. I do not come to reason, saith he, at this present, & therefore I will go on forward. Is not this a multitude? yes ({quod} I) that it is. Howbeit, quod la • et anguis in herba You mean a sutteltie in y ^e word, what visible multitude was there in Helias time, or when Moses was on the mount Aaron, and all Israel worshipping the calf. you goo from the matterr, quoth he, No nothing at all said I. For I do but prevent you, knowing well where about you go, & therefore fewer words might serve: if that you so would. Well, quoth he, I perceive you have knowledge, and by a little perceive the more. Tell me yet more. whether this multitude have not the ministry or preaching of gods word? Here syr, quoth I, you go about the bushe. If you understand preaching, for confessing the gospel: I will go with you, or else if you will, you may know that persecution often letteth preaching▪ Well, I mean it so, quoth he. Tel me yet more, hath it not the sacraments, quoth I, howbeit the ministry thereof is often letted? But I will put you of your purpose, because I see where about you goo. If heretics have baptized and do baptize, as they did in saint Cyprians time: you know this baptism is baptism, and not to be reiterated. This I speak, that the staunders by might see, that though the poptshe church have baptism, which we receive of them: yet therefore is it not the true church: nor never neade we to be baptized again. which thing he saw well enough: and therefore he said, I went frō the matter, addynge, that I had more errors, then one, or two. So ye say, quoth I: but that is not enough, till you prove them. Well, quoth he, this church is a multitude, hath the preaching of the gospel and the ministracion of the sacraments, and yet more, hath it not the power of jurisdiction? Oh sir, quoth I, whether goo you, you walk not wililey, enough you cā not deceive me (I thank god): what iurisdictiō is exercised in time of {per}secutiō, ī afflictiō. I mean quoth he, by jurisdiction, admonishing one another, and so forth. well, go to said I, what then? It hath also, quoth he, succession of Bishops. And here he made much adoo, to prove that this, was an essenciall point. you say true, quoth I. For if this poīt fall you: all the church you go about to set forth, will fall down. you shall not find in all the scripture, this is essential pointe of succession of Bishops, quoth I. 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, sithen Christ's coming. That is, as their were false Prophets & such as bare rule were adversaries to the true Prophets: so shall there be sithen Christ's coming false teachers, even as of such as be bishops, and bear rule amongst the people. you always goo out of the matter, quoth he. But I will {pro}ue (saeth he) the succession of Bishops. Doo so, quoth I. Tel me quoth he, were not the Apostles bishops? No, quoth I, except you will make a new definition of Bishops, that is, give no certain place. In deed saith he, the Apostles office was more thē byshopes, for it was universal. But yet Christ instituted Bishops in his Church, as Paul saith, he hath given Pastors, Prophets, so that, I troue it be proved by the scriptures, the succession of bishop: to be an essential pointe. To this I answered, that the ministry of godes word and ministers: is an essenciall pointe, but to translate this to bishops and their successiō, quoth I: is a plain subtlety. And therefore, quoth I, that it may be plain: I will ask you a question. Tell me whether the scripture know any difference between bishops, and ministers, which you call priests. No saithe he, well, then goo on forwards quoth I: and let us see what you shall get now by the succes • ion of Bishops, that is of ministres, which cannot be understand of such Bishops as minister not, but Lord it. I perceive, quoth he, that you are fare out of the way. For your doctrine, you can never show this a multitude, which ministrethe gods word and his Sacraments, which hath jurisdiction and succession of Bishops, to have from time to time believed as you believe, beginning now, & so go upwards, as I will do, quod he, of our doctrine. And therefore you are out of the Church, and so may not be saved. Perchaunce you will bring me downewardes, a show to blear the people's eyes, but to goo vpwardes: that can you never do. And this is the true trial. To this I answered, that he ought to give me leave to follow the scripture and examples of good men. Then said, yea. Well then, quoth I, Stephē was accused and condemned as I am, that he taught new and false doctrine before the fathers of the church, then as they were taken. Now what doth Stephen for his purgacion, but improved their accusacions. But how doth he it, by going vpwardes. No, but by going downewardes. Beginning at Abraham, and continuing still till Isaiah time, and the people's captivity. From whence he maketh a great leap, until that time he was in) which was I think upon a four years) and called them by there right name hell houndes, rather then, heaven houndes. On this sort syr, quoth I. will I prove my faith, & that you can never do yours, yea, syr, quoth he. If we did know you had the holy ghost: then could we believe you. Here might have ben answered, that Stephens enemies would not believe he had the holy ghost, and therefore they did as they did. But in speaking he rose up, and the keeper called, and others that stood bye to take his parte all against me. Howe be it gently, without any tawntynge or railing, only praying me to take hede to that master Harpsfeld speak, who still said I, was out of the church, and did contempne it, spitt against it, and I cannot tell what. But I still affirmed that I was moste certain, I was in Christ's church, & could show a demonstracion of my religion, from time to time continually. And so we made an ende, sainge that in the morning he would come again unto me. God our father, for the name and blod of his Christ: be merciful unto us, and unto all his people, and keep them frō all false teachers, & blind guides, whereby (alas) I fear me much hurt will come to this realm of England. God our father bless us, and keep us in his truth & pore church forever. Amē.

Vppon the .16. of Februarye in the morning about .9. of y ^e clock: there came again the said master Harpsfeld, and the other two with him. Now after a few words spoken: we sat down, & master Harpsfeld, beginning a very long oraciō, almost there quarters of an hour long. First repeting what, & how far we have gone astraye, & beginnynge to prove vpwardes succession of Bishops here in England for .8. c. years, in France, at Lions: for .xii.c. years, in spaine at Hispalen, for .viii.c. years in Italy at Millen, for .xii. c. years, going by that to prove his church, whereto he used also successiō of byshopes, in the Est church for the more confirmation of his words, and so concluded with an exhortation, & an interrogation. The exhortation, that I would obey this church, the interrogacion, whether I could show any such succession for the demonstraon of my church, (for so he called it which I followed). Unto this his long oracion, I made a sherte answered, howe that my memory was evil for to answer particularlye his long oracion, therefore I would generallye do it, thinckinge that because his oracion was rather to persuade, then to prove: that a general answer would serve. So I told him, that if Christ, or his Apostles being here on yearth, hath him demanded of the Prelates of the church then, then, to have made a demonstracion of the church, by succession of high priests, which had approved the doctrine he taught: I think, quoth I, that Christ hert would have done as I do. That is, have brought forth that which upholdeth the church: evē the verity of the word of God, taught & believed, not of the high priests (which of longe time had persecuted it) but by y ^e Prophets & other good simple men, which perchance were counted for heretics with the church: that is with them, that were ordained high priests in the church, to whom the true church was not then tied by any successiō, but the word of god. And thus to think quoth I? Saint Peter giveth an occasion, when he saith: That as it went in y ^e church before Christ's coming: so shall it goo in the Church, after his coming, but then, the pillars of the Church, were persecutors of it. Therefore the like we must loke for now. Why, quoth be, I can gether, and prove you succession in Jerusalem of the high priests. From Aaron's time, I grant, quoth he, but not such succession as allowed y ^e truth. Why, quoth he, did they not all allow Moses law: yes, quoth I. And kept it, for the books thereof, as you do the Bible and holy scripture: but the interpretation and meaning of it▪ they did corrupt, as I take it you have done. And therefore the persecutions they stirred up against the Prophets & Christ, was not for the law, but for the interpretation of it, as you say now: that we must have the interpretaciō of the scriptures, at your hands. but to make an ende, quoth I, death I do loke daily for, yea, hourly, & I think my time be but very short. Therefore I had neade to spend in prayer, as much time with god as I can, (whileste I have it) for his help and comfort. And therefore I pray you bear with me, that I do not more plainlye, and in more words, answer you longe talk. If I saw death not so nere me as it is, I would then weye every piece of your oracion: (if you would give me the some of them,) & I would answer them, accordingly I hope. But because I dare not, nor I will not leave of, lokinge and prouidinge for that which is at hand: I shall desire you to hold me excused, because I do as I do. And I hartelye thank you, for youre gentle good will. I shall hartelye pray GOD our father, to give you the same light and life, as I wish to myself. And so I began as to rise up. But then master Harpsfeld began to tell me, that I was in a very perilous case, and he was sorry to see me so setteled. Telling further, that in deed he could tell me nothing, whether death were fare of or nere. But that forceth not, quoth he: so that you did die well. Well quoth I? yes. For I doubt not in this case, but to die well. For as I hope and am cercertain, my death shall please the Lord: so I trust, I shall die cherfullye, to the comfort of his children. yea, but what if you be deceived, quoth he: what quoth I, if you did say the Sone did not shine now. Then it did shine thorough the wyndowe where we satt, well, quoth he, I am sorry to see you so secure and careless. In deed quoth I, I am more carelese & secure, carnallie, then I should be, God make me more vigilant. But in this case, quoth I, I cannot be to secure, for I am most assured, I am in the truth. That are ye not, quoth he, for you are not of the Catholic church. No, quoth I? though you have excommunicate me: yet am I in the Catholic church of Christ, and will be a child of it, and an obediedt child forever. I hope Christ will have no less care for me, then he had for the blind man excommunicate of the Sinagoge. And, quoth I, further, I am certain that the necessary articles of y ^e faith (I mean the .xii. articles of the Crede). I confess & believe with that, which you call the holy church. So that evē your church, hath taken something to much upon her, to excommunicate me for that, which (by the testimony of my Lord of Durisme in his boke of the sacrament, latelye put forth) was free of many 〈1 page duplicate〉 〈1 page duplicate〉 an. years after Christ, to believe or not believe: what is that quoth he? Transubstantiation said I. Why, you are not condemned therefore only, quod he. Yes quoth I, that am I, and because I deny, that wicked men do receive Christ's body. No, quoth he, you agree not with us in the presence, nor in nothing else. How you believe, quoth I, you know: for my parte I confess a presence of hole Christ, God, and man, to the the faith of the receauour. No, quoth he, you must believe a Real presence in the sacrament. In the sacrament, quoth I? No I will not shute him up, nor tie him to it, otherwise then faith see the and permitteth. If I would include Christ's real presence in the sacrament, or tie him to it otherwise, then to the Faith of the receiver: then the wicked man shoalde receive him, which I do not, nor will not believe by gods grace. More pity, quoth he: but a man may easily see you make no presence at all, and therefore you agree not therein with us. I make a presence, quoth I, 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, yea, quoth I, evē of whole Christ: God, and man, to the faith of him that receiveth it. why, quoth master Harpsfeld, this is nothing else, but to exclude the omnipotency of God, and all kind of miracle in the Sacrament. No, {quod} I, I do not exclude his omnipotency, but you rather do it. For I believe that Christ can accomplish his promise, the substance of bread and wine being their still: as well as the accidents. And, quoth I, I count it a great miracle: that common bread should be made a spiritual bread, that is, a bread ordained of God, not for the food of the body, but rather for the food of the soul. For when we come to the sacrament, we come not feade our bodies, and therefore we have but a little piece of bred: but we come to feade our souls by faith, which the wicked waunte: and therefore they receive nothing but Panem Domini as Judas did, and Panem Dominum, as the other the Apostles did. The wicked, saithe master Harpsfeld, do receive the very body of Christ, but not the grace of his body. No, quoth I, they receive not the body, for it is no dead carcass. He y ^t receiveth it: receiveth the spirit, which is not without grace I wyne. Well, quoth he, you have very many errors. you count y ^e Mass for abomination, and yet saint Abrosse said mass. And so red out of a boke written, a sentence of saint Ambrose to {pro}ue it. Why, sir, quod I, the mass, as it is now, was nothing so in saint Ambrose time. was not the most perte of the Canon, made sithen by Gregorius, & Scolasticus, and others. In ded, quoth he, a great piece, of it was made as ye say, by Gregorius, but Scholastic{us} was before S. Ambrose time. I wene not, quoth I, howbeit I will not contend. Saint Gregory saith, that the Apostles said mass, without Cannons, only with the lords prayer. you say true, quoth he, for the Canon is not the greatest parte of the mass▪ The greatest part, is the sacrifice, eleuacion, transubstantiacion and adoracion. I can away with none of those, quoth I, No I think the same, quoth he. But yet Hoc facite telleth plain lie the sacrifice of the churce▪ you consider not well, quoth I, this word sacrifice, not discernynge betwixt the sacrifice of the church, and the sacrifice for the church. The sacrifice of the Church, is no propitiatory sacrifice: but a gratulatorie sacrifice. The sacrifice Christ him self offered: is the propitiatory sacrifice. And as for your Hoc facite is not referred to any sacrifyinge: but to the whole action, taking, eating. you speak now, quoth he, not learnedlye, for Christ made his supper, only to the .12. not admittinge his mother, or any of the seventy disciples to it. Now the Apostles do signify the priests. I think, quoth I, that you speak▪ as you would mē shoude understand it, for else you would not keep the Cup away from the Laity. We have great cause to thancke you, that you will give us the bread, for I perceive you make it, as though Christ had not cōman̄ded it to his whole church. Frō this talk he went to. show me Eleuacion bringing out a place of Saint Basilius de spiritu ▪ And I told him that I had red y ^t place which seemeth not to make of eleuatiō. But, {quod} I, be it as it is, I have ben in Prison long, without books and all necessaries for study, and therefore I must omit these things death draweth nye, & I by your leave, must not leave of to prepare for it. If I could do you good, quoth he, I would be right glad, either in soul or body for you are in a perellous case both ways. Sir, quoth I, I thanck you for your good will. My cause is as it is: I thank God it was never so well with me: for death to me shall be life I trust and hope in god. It were best for you to desire master Harpsfeld, quoth master Cressewell, y ^t he might make suit for you, for a time, to confer. Unto which words Master Harpsfeld said: that he would do the best he could, for he pitied my case very sore, Sir, quoth I, to desire any body to sewe for time for me, I never will do it by godes help. For I am not wauerynge, nor I would not that any body should think, I were so. But if you have the charity and love towards me, you pretend, and there to do think that I am in an error: I think the same should move you to do, as you would be done by: as you think of me: so do I of you, that you are far out of the way, & not only think it, but also am thereof assured. In this and such like gentle talk we departed: he saying y ^t he would pray for me, others willing me, to desire him, to sue for me, which I did not. But I wished him as much good as he did me. And as he was going and bad me farewell, he turneth again & giveth me Irenaeus, praying me to read over a certain place in it, which thing I told him I would, although I had red it before. At the door the wife of the house mete him, & asked him how he had done. Forsothe Masters, quoth he, I find always one manner of mā of him, as I found him, so I leave him. I pray you sir, quoth she, do him no hurt. No quoth he, but if I can I will do him good. At after diner the same day, master Clayden my keeper, cometh unto me from the Earl of Darbye, with whom he had dyned being sent for purposely, about me. Now after his coming home, this was the some of his talk. That the Earl would gladly have me not to die. And therefore he would make suit on my behalf to y ^e Queens gighnes. Wherefore, quoth my ke{per}, you must tell me, what you would have him to do, y ^t tomorrow I may bring him word, as he hath required me. Marie, {quod} I, M. Clayden I hope I shall nead little to make many words in telling you my suit, as I heartily thanke his lordship of his good will, and zeal, y ^t he beareth unto me: so you know I cannot desire any to make sut for me. If of his own will he do sue for {per}don, banishmē, {per}petual prison, or what his pleasure shall be for me, I were to blame, if y ^t I would take it vnthankefullye. Albeit I know death, and spedie dispache were moste well come unto me, Well, quoth he, I will tell him tomorrow, y ^e though you cannot nor will not make suit, to any to sue for you: yet you will be content, If he on his lordshipes good will will labor on your behalf. yea, quod I, and to tell you truth, where I perceive that others do sue for me, (meaning Perciual, Cressuel and master Harpsfeld) I had rather my Lord of Darbye should do it: for that my friends & the country might less be offended at him, because he maste have the burning of me. After this talk with my keeper master Clayden: there cometh one of the Queens servants and officers, (whose name I will not rehearse) which after a little talk fell down on his knees, and with tears besought me, for the passion of Christ: that I would a little loke to myself, to make some suit, &c. For, quoth he, (swearing an oath) it will not be longe unto, before thou shalt be able to do more good, then ever thou dideste. But I showing myself not unthankfull for his good will: departed from him, as one little lusting to hear such counsel. Of him I learned, twesdaye following, was the uttermost day I should tarrye here. Within an hour after this mannes departure frō me: the keeper master Clayden called me, saying that he perceived, howe that my friend Perciual had told him, that master Harpsfeld had written to master doctor Martin: to be a means to the Counsel for longer time for me. Where upon, quoth he, I think it were best to send my Lord of Darbie word of this to might: lest he be prevented. And I answered thus. That as he thought good, so he might do. But, quoth I, beware I hertelye pray, that you do not tell my lord anything, that I desire this. For if you do, it will in y ^e ende be more against you then with you. And he promised the same, and so departed out of hand to the Court. Upon the .17. day (which was sondaye) in the after noun, Perciual Cresse well sent me word by him that came first with him, that if I would make any suit myself, or will any to do for me. I might spead, but else, quoth he, nothing will be done, as he p̄sently hath received answer of my lord Chauncelor. well, quoth I, I am at a pointe, and so toke my leave, lokinge still when the Sheriffs would come for me. For I had heard over might, that one of the Garde which was appointed to cōueye me down, into Lākishiere: had told one that they hade warning against tomorrow for me.

Vppon the .18. day (which was twesdaye) I heard that the write for my execuciō was called in again, and the Sheriff of Lākaishiere discharged of me for y ^e present. And in the after noun one of my Lord of Darbis men brought me word: howe that my lord had taken great pains for me, and had kneled before, the Queen, and many more words, desiring me something to se to myself now. But, quoth he, what, & how much is done for you I cannot tell, but this much I think saith he, you shall have your boks, and time enough to peruse them. Well, quoth I, I pray you hartelye, thank my Lord for his good will towards me, I shall (as I have done pray) y ^t God would give unto him, as to myself, the which is all I can do. For doing for myself, as I would be sorry that my lord or you, should think any waueringe in me for my doctrine: so I would be loath, but to do all for myself, that I can do with a good conscience. And as for time, quoth I, & books, although I see it is but a lingering of the time: yet I am glad of it, in this respect: y ^t my lord, & others may know, I hold no opinion, but such as I dare sifte, and abide the reasoning for, with any man. I trust, you and many others shall se, that our doctrine is true, & therefore dare and desire to abide the light, and all men's looking on, where perchance it is bruted abroad, that we are altogether obstinate: and cannot defend it by learning, after this talk, there was a priest called master Couppage: which began to exhort me to take the injuries done unto me pacienlye. For, quoth he, I doubt not but if you will come unto us: you should be more able to help many, and your friends also, then ever you were: both spirituallye and corporallye. If, quoth I, you keep your master Christ: I will come unto you, but other wise I know you not. This and such like talk we had for that present, the Earl of Darbye his man appointynge master Clayden my keeper, in the morning to come to my Lord.

Upon the .19. day, which was wednesdaye, Master Clayden came from my lord, and in his name asked me, whether I would be content to spake with the kings confessor, and Alphonsus, a frier, & to send him word. Sir, quoth I, you know, that as I desire cōferēce with no man: so I thank God, I am not afraid to speak with any man: where upon he sent my Lord word, as he said. And so I herd nothing til the day following, howe that my Lord of Darbye, had sent back again, two of his mē, which came to me, saying that they were sent to solicit my cause, but howe or what way I could not learn.

Upon the .21. day, which was friday, the Archebishope of yorke, and the Byshoppe of Chichester: came to the Counter to speak with me. When I was come before them, they both, & specially my Lord of yorke: used me very gently, they would have had me sit down, and because I would not: they also would not sit, so we all stood, & whether I would or no, they would neades I should put on, not only my night cap: but my upper cap also, saying unto me, that obedience was better then sacrifice. Now thus standing together, my Lord of yorke begā to tell me, howe that they were not sent to me, but of love and charity we come to you. And I, quoth he, of old acquaintance which I have had woith you, more then my Lord of Chichester hath had. And so commended me of a godly life &c concluding with a question, how I was certain of saluaciō, & of my religion. Marie, quod I amittinge all formalities, save y ^t I thancked thē for their good will, by the word of god, by the scriptures, I am certain of salvation, and of my religion. Verye well said quod my Lord of yorke. But howe do you know the word of God and the scriptures but by the church? In deed my Lord, quoth I, the church was, and is a mean to bring a mā more speedily, to know the scriptures, and the word of God, as was the woman of Samaria was a mean y ^t the Samaritains knew Christ, but as when they had herd him speak, they said now we know, y ^t he is Christ, not because of the words, but because we our selves have heard him: so, quoth I, after we come to the hearing and reading of the scriptures showed to us, and discerned by the church: we do believe them, and know them, not by cause the church saith they are the scriptures, but because they be so, being thereof assured, by the same spirit which wrote and spake them▪ yea, quoth my lord of yorke, but you know in the Apostles time at the first, the word was not written. True, quoth I, if you mean it for some books, of the books of the new Testament, but else, for the old testament, Peter telleth us that we have Firmiorem sermonem Propheticum, a more sure word of prophecy. Not, quod I, that it is simply so, but in respect of the Apostles persons, which being a live and compassed with infirmity: attributed to the word written more firmitie, as wherewith no fault could be found, whereas, for the infyrmitye of their {per}sons, men perchaūce might have found some fault at there perchīng. Albeit in very deed, no less obedience & faith, ought to have ben given to the one, then to the other, as being all of one spirit of truth. That place of Peter, quoth my Lord of yorke, is not so to be understand of the word of God written. yes sir, quoth I, that it is and of none other. yea in deed, quoth my lord of Chichester, master Bradford doth tell you y ^e truth in that pointe. Well, quoth my Lord of yorke, you know that Irenaeus and others, do magnify much the church, and allege the Church against heretics, and not the scriptures. True, quoth I, for they had to do, with such heretics: as did deny the scriptures, and yet did magnify the Apostles: that they were inforsed, to use those churches wherein the Apostles had taught, and that church still had received the same doctrine. you speak the very truth, quoth my Lord of Chichester, for the heretics did refuse all scriptures, except it were a piece of Luke's, gospel. Then quoth I, the alledginge of the church, cannot be primarlye, or principallye used against me, which am so far from denying of the scriptures, that I appele unto them utterly, as to the only judge. Io .xii. A pretye matter, quoth my Lord of yorke, that you will take upon you to judge the Church. I pray you where was your • hurche this many years? for the Church of Christ is Catholic and visible. Hytherto my Lord, quoth I, I do not judge the church, when I discern it, from that congregation, & those which be not in it. And I never denied the church to be Catholic and visible, although at sometimes, it is more visible thē at some. I pray you, quoth my Lord of Chichester, tell me where the church, which allowed your doctrine: was this .iiii.C. years▪ I will tell you my Lord, quoth I, or rather you shall tell it you self. If you will tell me where the church was in Helias time, when Helias said that he was left alone. That is no answer, quoth my Lord of Chichester. I am more sorry you say so, quoth I: But this will I tell you lordshipp, that the same eyes, wherewith a mā might have espied the church thē, if you now had them: 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 se it. you are much deceived, quoth he, to make such a collation, betwine the church then, & now. Very well speks my Lord (quoth the Byshoppe of yorke) for Christ's saith, Edificabo ecclesiam meam, I will build my church, and not I do, or have build it, but I will build it. My lord quoth I, Peter taught me to make this collacion, saying: as in the people there was false Prophets, which were much in estima • ion afore Christ's coming: so shall there be false teachers now, and very many shall follow them. And as for your futurtence I hope your grace, quod I, will not exclude thereby Christ's church not to have ben before▪ but rather that there is no buyldinge in the Church, but by Christ's work only. For Paul, and Apollo, be but waterers. In good faith master Bradford, quoth my my lord of Chichester, I am sorry, to see you so little to mind the church. He taketh upon him (as they all do) to judge the church, quod my Lord of yorke. A man shall never come to certainty, that doth as they do. My Lord, quoth I, take me beseech you in good part, I speak simply what I think: and I desire reason to answer my objections your affections & sorrows cannot by rules. If that you consider the ende, and cause of my condempnacion: I cannot think, but that it should so • thing move your honors. you know it well enough, for you herd it, no matter was laid against me, but what was gathered upon mine one confession. Bycause I denied transubstantiacion, and the wicked to receive Christ's body in the Sacrament: therefore I was condemned, and excommunicate, but not of the Church: although the pillars of the same (as they be taken) did it. No, quoth my Lord of Chichester, I herd say: that the cause of youre prisonemente was, for that you exhorced the people, to take the sword in the one hand, and the matocke in the other. I never meant any such thing, nor speak any thing in that sort my lord, quoth I. yea quoth my Lord of York, you behaved yourself before the Counsel, so stoutlye at the first, that you would defend the Religion then, and therefore worthelye were you punished. your grace, quoth I, did here me answer my Lord Chancellor in that pointe. But put the case I had ben so stote, as they and your grace make it: was not the laws of y ^e realm on me side then? wherefor unjustly I was punished. Only transubstantiacion, which was had on mine own confession: was the thing, on which my lord Chancellor proceeded. you deny the presence, quoth my lord of yorke. I do not, quoth I, to the faith of the worthy receiver. Why quoth he, what is that? thē to say that Christ lieth not of the alter. No my lord, quoth I, in deed I believe not such a presence. I seemeth, quoth my Lord of Chichester, that you have not red Chrysostom, for he poīteth it. Of truth my lord, quoth I, hitherto I have ben kept well enough without books, howbeit this I remember of Chrysostom, that he lieth upon the altar, as the Seraphim do, touch our lips with y ^e cowls of the altar in heaven, which is an Hiperbolicall locucion, as you know Chrysostom floweth with them. It is to evident quoth my lord of yorke, that you are gone to far, but let us come again to y ^e church, out of the which you are excommunicated, I am not, quoth I, my lord: Although they which seme to be in the church, and of the church, have excommuninicate me, as the pore blind man was John .9. I hope Christ receueth me. you deceive yourself, {quod} he, and here much was spoken of excommunicacion. At the last, I said my Lord, I pray you bear with me, that which I shall simplye speak before you. Assuredly, quoth I, as I think you did well, to depart from the Romish church: so I think you have done wickedly to couple us to it again, for you can never prove it, which you make the mother Church to be Christ's church. Oh master Bradford, quoth my lord of Chichester, you were but a child when this matter began. I was a young man then, coming from the university, went with the world, but I tell you it was always against my stomach▪ I was but a child then, quoth I▪ how be it as I told you I think you have done evil, for now we are come to the wicked mā, which sitteth in the Temple of god▪ that is in the church, for it cannot be understand of the Muhammad or any out of the church, but of such as bear rule in the church▪ See, quoth my lord of yorke, howe you build your faith vpō such places of scripture as are moste obscure, to deceive yourself, as though you were in the church where you are not. Well my lord, quoth I, though I might by your fruits judge of you and others: yet will not I utterly condemn you forever: out of the church, for perchance you sin of ignorance▪ & if I were in your case, I think not, quoth I, that I should not cōdēpne him utterly y ^t is of my faith in the Sacrament knowing as you know, that at y ^e least .viii.C. years after Christ's, as my lord of Durisme writeth: It was free to believe, or not to believe transubstātiatiō. This is a toye, quoth he that you have found out of your own brain, as though a man not believing as the church doth: That is transubstantiacion were of the Church he is an heretic, and so none of the church, quoth my lord of Chichester, that doth hold any doctrine, against the definition of the Church, as now you do hold against transubstan •• atiō. And he brought forth Cyprian which was no Heretic, though he believed rebaptizinge of them, which were baptized of heretics, because he held it, before the church had defined it, where as if he had holden it after then had he ben an heretic. Oh my lord, quod I, will you condemn to the devil any man that believeth truly, the .12. article of y ^e faith, wherein I take the unity of Christ's church, to consist, all though in some pointes, he believe not the definitions of that, which you cal the church. If I shall speak to you franckelye, I doubt not but he y ^t holdeth syncerlye the articles of our belief, thought in other things he dissent from your definitions, yet he shall be saved. yea, quod they both, this is your doctrine. No, quoth I, it is Paul, which saith, that if they hold the foundation Christ, though they build upon him. Hey straw and stouble: yet they shall be saved. Lord god, quoth my lord of yorke, howe you delight to leyne to so hard, and dark places of scripture, yea, quoth my Lord of Chichester, I will show you howe that Luther doth excommunicate Zwingli for this matter, so red a place of Luther, making for his purpose. My lord, quoth I what Luther writeth, as you much pass not of, so do I in this case, my faith is not build of Luther Zwingli, or Ecolampadius in this point. And in deed to tell you truly, I never red any of their works in this matter. As for their persons, what so ever their sayings were, yet do I think assuredly, that they were and are gods children, and saints with him. Well, quoth my lord of yorke, you are out of the communion of y ^e church, I am not, quoth I. For it consisteth, & is in faith. Loo, quoth he, howe you make your church invisible, that would have the comunion of it, to consist in faith, yea, and like your grace, quoth I, for to have cōmuniō with y ^e church, neadeth not visibleness of it, communion consisteth, (as I said) in faith, and not in exforior ceremonies, as appeareth both by Paul, which would have Vnam fidem, & by Irenaeus to Victor for y ^e obseruaciō of Ester, saying that Dissonantiam ieiunii should not Rumpere consonantiam fide. That same place, quoth my lord of chichester, hath often even wounded my conscience, because we disceuered our selves frō the Sea of Rome. Well, quoth I, God forgive you, for I think you have done evil, to bring England thither again, your honors know, I am plain, & therefore I beseech you bear with me. Here my Lord of yorke toke a boke of paper, of common places out of his bosom, and red a piece of Saint Augustine Contra Epistolam fundamenti, howe that there were many things, that did hold saint Augustine in the bosom of the church, consent of people and nations, authority confirmed with miracles, nourished with hope, increased with charity, established with antiquitie. Besides this: there holdethe me in the church, saith saint Augustine still, the successions of priests, from Peters seat until this present Bishoppe. Last of all the very name of Catholic doctrine doth hold me. Loo, quoth he, howe say you to this of Saint Augustine, point • me out your church thus. My Lord, quoth I, this of saint Augustine maketh as much for me as for you, although I might answer, that all these, if they had ben alleged to be so firm as you make them, they might have ben alleged against Christ, and his Apostles, for there was the law, and ceremonies consented in by the people, confirmed with miracles, antiquity, and continual succession of bishops frō Aaron's time, until that present: In good faith, quod my lord of Chichester, master Bradford, you mark to much the state of the church, before Christ's coming: Sir, quod I, therein I do but as Peter teacheth .2. Pet. 2. and Paul very often̄. you would gladly have your church hear, very glorious, and as a most pleasante Lady, but as a moste pleasante ladye, but as Christ's saith, Beatus est quicunque non fuerit offensus per me : so may his church say, blessed are they that are not offended at me. yea, quoth I, my lord you think none is of the church, but such as suffer persecutiō. what I think, quod I, god knoweth. I pray your grace, judge me by any words and speaking, and mark what Paul saith. Omnes qui volunt, all that will live godly in christ Jesus, must suffer persecutions. Sometime Christ church hath rest here, but commonly, quoth I, it is not so. And specially towards the end, her form will be more vnsemlye. But what say you to saint Augustine, quoth he, where is youre Church, that hath the consent of people & nations? Mary, quod I, all people & nations y ^t be gods people, have cōscented with me & I w ^t them in the doctrine of faith. Loo, quoth he, howe you goo about to shift of all things. No my lord, quoth I, I mean simplye, and so speak god knoweth. S. Augustī quoth he, doth here talk of successiō, even frō Peters sea: yea, & like your grace, {quod} I, that sea, thē was nothing so much corrupt as it is now, Well, quod he, you always judge y ^e church. No my lord, quod I. As christs shep discern christs voice, but they judged not it: so they discern the church, but not judge her. yes that you do saith he • No & like your grace, quoth I, full well may a mā doubt of y ^e Romish church, for she obaeth not Christ's voice, as christs true church doth, wherein quod he, ī latē seruis, {quod} I, & robbeth the Laytye of Christ's cup in the Sacraments. Why quoth my lord of Chichester, Latten service was in England when the Pope was gone. True, quoth I, time was when the Pope was away, but not all Popery as in Kyng Henrys days. Latten service, quoth my lord of yorke was appointed to be song & had in y ^e Queare where only were. Clerici, that is such as understand laten, y ^e people sitting in y ^e body of y ^e church praying their own private prayers, and this, quoth he, may well be yet seen, by making of the Chaunsell and Quere, so as the people could not come in, or hear them: yea qut my lord, quoth I, both in Chrisostomes time, and also in the laten church in saint Jerome's time, as he writeth in the preface I trow to the Galatians, all the church saith, Amen. Aunswering again mightily Amen: whereby we may see that y ^e prayers were made, that both the people herd them and understood them: you are to blame, quoth my Lord of Chichester to say that the church robbeth the people of the Cup. Well my lord, quod I, turn it as please you, all men know that the Laitye hath none of it: In deed: {quod} I, I would wish the church would defyne again that they might have it for my {per}t, if god make free, quoth I, who cā define to make bound generally. Well, quoth my lord of yorke, master Bradford, we lese but labor, for you seek to put away all things y ^t be told you to your good, your church no man can know, yes that you may well, quoth I. I pray you whereby: said he, forsooth Chrysostom shoeth it. Tantummodo per scripturas only by the scriptures, and thus speaketh he very often times together, as you well know, quod I▪ In ded, quod he, that is of Chrysostom In opere imperfecto, which may be doubted of the thing whereby the church may be known best is successiō of Bishops. No my lord, quod I, Lyra full well writeth upon Matthew, that Ecclesia non consistit in hominibus ration Potestatis secularis aut ecclesiastice, Sedin hominibus in quibus est noti • ia Vera et confessio Fidei et veritatis. And in Hilarius time, you know he writeth to Auxcentius that the Church did rather Delitescere in cauernis, them Eminere, in primariis sedibus. Here cometh one of their servants, and told them that my lord of Durisme tarried for them at Master yorkes house, for indeed it was paste .12. of the clock, upon a .4. hours they tarried with me. And after that there mā was come, they put up there written books of common places, and said they lamented my case, and so wishing me to red over a boke, which did doctor Crome good, as my Lord of Chichester said and wyshyng me good in words, they went there ways, and I to my prison.

Vppon mondaye, which was the .22. of February about .8. of y ^e clock in y ^e morning which was an hour sooner then was appointed. There came to the Coūter, where I was in prison to Spannishe friers. Alphonsus and the kings Confeffor (as they said) and with them two priests, which were English men, as I wene, & when the house was voided of other company: I was called donne, & being come before them a stool was pouled out, and I bidden sit down: which thing I did after a sign of civility given to them. Now thus sitting beginneth the Confessor to speak in latten, and ask me in latten (for all our talk was in latten whether) I had not seen nor herd of one Alphonsus, y ^t had written against heresies. And I answered that I did not know him. well, quoth he, this man (pointing to Alphons{us}) is he. Verye good, quoth I. After this he beginneth to tell me, howe that of love and charity, by the means of the Earl of Darbye, they come to me, because I desired to confer with them. And I answered that I never desired there coming nor to confer with them, or any other, but, quoth I, seeing you are come of charity, as you say, I cannot but thanckfully acknowledge it, and as for conference, though I desire it not: yet, quoth I, I will not refuse to talk with you, if you will. Than began Alphonsus to tell me, that it were requisite I did pray unto god, that I might follow the direction of gods spirit, and as he should enspire me, not being addicte to min own self, will, and with: where vpō I made a prayer, & besaught god to direct all our wille words, and works, as the willes, words and works of his children forever, 〈1 page duplicate〉 〈1 page duplicate〉 yea, quoth Alphonsus, you must pray with your heart. For if you speak but with tongue only God, will not give you his grace. Sir, quoth I. do not judge leste you be judged, you have heard my words now charity would have you to leave the judgment of the heart to god, you must, quoth Alphonsus be as it were a newter, & not wedded to your sentence. But as one standing in doubt, pray and believe, & be redye to receive what god shall inspire, for, quoth he, in vain laboreth our tongue to speak else: Sir, quoth I, my sentence if you mean it for Religion must not be in a doubting, or vncertein: as I thancke god, it is not even for that where in. I am condēpned, I have no cause to doubt. but rather to be most certain of it, & therefore I pray god to confirm me more in it, for it is his truth. And therefore because it may abid y ^e light, I dare be bold to have it loke on, & confer it with you or any man in respect whereof I am glad of your coming & thancke you for your coming, although (as I said) I desired not your cōminge, nwas willing of your coming, or cold be content of it otherwise. Why, quod he, what is y ^• matter wherefore you were condemned, for we know not, sir quod I, ī prisō have I ben all most two years, I never transgressed any of y ^e laws: wherefor I might justly be punished. But because I frāckly confessed, whereof I reap̄t not my faith concerning the sacrament being demanded in these two points. One that there is no trāsubstantiaciō, the other that the wicked do not receive Christ's body,▪ Lett us quoth, he loke a little on the first, do you not believe christs presence raallye and corporallye in the form of bread? No, quoth I. I do believe that there Christ is present to the faith of the worthy receiver, as there is present bread and wyne to the senses, and outward man, as for any such presence of including and placing Christ, I believe not, nor dare not do. Why, quoth he, I am sure you believe Christ's natural body is circumscriptable. And here he made much a do, of two natures of Christ, howe that the one is everywhere, & the other is in his proper place, demanding questions here about which I answered with etiam, that is affirmatiuelye, because they were such, as no wise man would have spente any such time about as he did, for I never herd of any, that would have denied them. Now then, cometh he to this conclusion (which I prayed him, he would make: for else he had forgotten) howe that because Christ's body was circumscriptable concerning the humanity in in heaven, therefore it was so in the bread. This hanges not together, quod I, because you are here. Ergo you are at Romme, it is out of France, because Christ's body is in heaven. Io. it is in the Sacrament under the form of bread. No wise man will grant it, quoth I. why, quoth he, you will believe nothing but that which is expresely spoke, in the scriptures, yes syr, quoth I, I will believe what so ever you shall by demonstracions out of the scriptures declare unto me, he is obstinate saith he to his fellow: But, quoth he, to me is not god able to do it. yes syr, quoth I But hear the questiō is of gods will, and not of his pour: Why, quoth he. Doth he not say plainlye this is my body? yes, quod I, and I deny it not, but that it is to the faith of the worthy receuer. To faith, quoth he? howe is that? Forsothe syr, quoth I, as I have no tongue to express it: so I know you have no ears to hear and understand it, for faith seyth more, then man can utter, yea, but, quod he, I can tell all that I believe, you believe not much then, quoth I. For if you believe the joys of heaven: if you believe no more then you can tell, you will not much desire to come thither, for as the mind is more capable and receauable then the mouth, so it conceaueth more then the tongue can express, Christ saith, it is his body, quoth he. And so say I after a certain manner, quoth I: After a certain manner, quoth he that is after another manner then it is in heaven, saint Augustine, quoth I telleth it more plainlye, that it is Christ's body, after the same manner circuncysion was the Couenaunte of God, and the sacrament of faith, is faith, or to make it more plain, as Baptism, and the water of baptism is regeneration. Verye well said, quoth he, Baptism and the water thereof is a sacrament of gods grace & sprit in the water, closing the baptism. No syr, quoth I, away with your inclosing on the same sort christs body is in the bread, on which sort the grace and spirit of God is in the water. In y ^e water, quod he: is gods grace by significacion: so is the body in the bread, quoth I, in the Sacrament, you are much deceived, quoth he, y ^t make no difference beetwene the sacraments that be stāderes, and the Sacraments that are traunseuntes, and passers by. As for example, the sacrament of Order which you deny, though saint Augustine affirm it, is standard although the ceremony be paste. But in baptism so sone as the body is washen, the water cesseth to be a sacrament. True good syr, quoth I. And so it is in the lords supper, no longer then it is in use, is Christ's sacrament. Here was master Alphonsus wounderfullye chafed, and speak (as often he had done before) so: that y ^e hole house did ringe again with an Echo. He hath a great name of learning. But surely he hath little patience. If I had ben any thing whete: one house could not have kept us both. At the length he cometh to that point, that I could not find in y ^e scripture, baptism, and the Lord's supper, to have any like similitude together. And here (lord god) what array he mad, how that we would receive nothing but scripture: & yet we are able to prove nothing by the scripture, Father, {quod} I, for so I called him, God forgive me if I did amiss, be paciente, and you shall see, y ^t by the scripture I will find baptism and the Lord's supper, coupled together. No, quoth he, that canst thou never do, let me see one text of it, and a great ado he made. At the length: syr, quoth I, Paul saith, that as we are baptized into one body: so we are Potati in Vno spiritu, we have drunken of one spirit, meaning it of the Cup in the Lord's supper. Paul hath no such words quod he▪ yes that he hath, quoth I. I trow he hath not, quoth the kings confessor. Give me a Testament, quoth I, and I will show it to you: so a priest that sat by thē gave me his testament, & I showed them the plain text. Here was now lokinge one upon another, finallye this simple shift was found: that Paul spake not of the sacrament. Well, sir quod quoth I, though the text be plain, yet I wene the fathers do expound it so, especially (except my memory fail me:) Chrysostom doth it. Here I seeing thē blank: I began to tell them howe I had been handled in prison, without boke, paper, pen, yucke, and howe unjustly I had ben handled, and prayed them, that as they told me their coming was to do me good: so they would do it, and not to do me hurt, which thing they much marked not, because of the foil they had, which I would have suppressed. Alphonsus therefore which had the Testament in his hand, and turned over leaf by leaf: at the length he cometh to the .5. to the Corinthiens: and there red howe that he was giltye, which made no difference of the lords body, yea syr, quoth I, but therewith he saith, he that eateth of of the bread, calling it bread still, and that, after consecraciō as you cal it. And so brought forth the sentence of the .10. to the Corinth: the bread which we break. &c. Oh, quoth he, how ignorant are you which know not that things retain the names they had after their conversion: as Moses Rood. And here they called for a Bible, and so was all moste a quarter of an hour, before he could find out the place, finding fault at the Bible: because it was Vataples Bible. At the length when he had found it: lord God howe he triumphed but I cooled the heat furthwith for syr, quoth I, there is mention made of the conversion, as well as the same appeared to the sense, but, quoth I, here you cannot find it so, find me one word how the bread is converted: and I will then say, you bring some matter, that maketh for you. At these words he was troubled, & at the length, he said, howe that I hanged on mine own sense. No, quoth I, that do I not. For I will bring you forth (for .viii.C. years after Christ) the fathers of the church, to cōfirm this which I spake. No, quoth he, you have the church against you. I have not quoth I, christ church against me. yes y ^t you have saith he. And so asked me what the church was. Marie, quoth I, Christ's wife, the cheare, and seat of verity. Is she visible, quoth he. ye that she is, quoth I, if that you will put on the spectacles of gods word to loke on her. This church, quoth he, hath defyned the contrary, and that will I prove by all the good fathers continually, frō Christ's Ascencension, ever, for .15.C. years at y ^e lease, continually. What, will you prove so quoth I, transubstantiation? yea, quoth he, that y ^e bread is turned into Christ's body. you speak more then you can do quod I. That do I not quod he. Then quod I. I will give place. Will you believe quod he. Beleue▪ {quod} I▪ is gods gift, therefore cannot I {pro}mise, but I tell you, quod I, that I will give place, & I hope shall believe gods truth, always so good is he. Here he found a grreat fault w ^t me, y ^t I would not deserne betwixt Habitum et actum, as though Actus, which he called credulity, had ben in our pour, but this he let pass, & cometh again, asking me, if he could prove it, as he said: whether that I would give place. yea {quod} I, that I will. Here was called for, paper, pen and yncke, to writ. And then I said, what and if that I prove it you, continually for .viii.C. years after Christ, at the least, the substabnce of bred to remain in the Sacrament, by the testimony of the Fathers: what will you do, quod I? I will give place, quod he, with this, paper came in. Then said I, writ you, howe that you will give place, if I so prove, & I will write, that I will give place if you so prove. Bycause you are the ancient, you shall have the preeminaunce. Lord God howe angry he was now, and said that he came not to learn at me, & so said here is two witnesses (meaning it of the two priests) and they be sufficiedt. And so here about we had much ado to none effect: but to a plain scolding, if I had not givē place to the furor of Alphonsus, for he was very testie and hasty, and here he dispreased Bucer, and all that praised him, with much other talk. At the length, the confessor asked me of the seconde question what it was. Sir, quoth I, that the wicked men receive not Christ's body in the sacrament, as Sainte Augustine speaketh of Judas, that he received Panem domini but not panem dominū. S. Augustine saith not so, quoth Alphōsus. yes y ^t doth he, quoth I, & so they rose up, & talked no more of that matter, but asked me how they should get me all the fathers and old aucthors, that prove and affirm the bread to be turned into Christ's body. Sir, quoth I, you may sone do it, howbeit because you shall not trouble youre self: if I may have my books, I nead no more but notes of y ^e places. Thus they went their ways, howe they brooked my talk: I cā not tell, for they bad me not farewell. After they were gone, cometh one of the priests, and willed me not to be so obstinate. Sir quoth I, be not you so wavering. In all the scriptures cannot you find me non est panis. yes thst I can, quoth he, in .5. places. Then will I eat your boke, quoth I, so the boke was opened, but no place found, and he went his way smiling. God help us.

Upon the .21. of Marche, by the means of one of y ^t Earl of Darby his men, left behind my lord, his master, for y ^e soliting of my cause as he said to me: there came to the Coūter to diner, one master Collior, ones warden of Maūchester, & the said servant of y ^e Earl of darbie, of whom I learned y ^e master doctor Westone Dean of westm̄, would be with me in y ^• after none about .2. of the clock, or before. At diner therefore when the said warden did discommend king Edward, and went about to set forth the authority of the Pope, which I with stood, defendinge the kings faith, that it was Catholic, and that the authority of the Byshoppe of Rome his supremycie was usurped, bringing forth the testimony of Gregory which calleth y ^e name of supreme head to be a title of y ^t foriner to an techrist: a woman prisoner was brought in, where vpō I toke occasiō to rise frō the table, & so went to my prison Chāber to beg of god grace, and help therein, continuing there still until I was called down to speak which maisterster Weston. So soon as I came into the hall: master weston very gently toke me by the hand, & asked me how I did, with such other talk. At y ^e length he willed auoidaunce of the chamber, so they all went out, save master weston himself, master Collior, y ^e Earl of Darbie his servant, y ^t subdeane of we wm̄, the ke{per} master Clayden, & the {per}son of the church where the Counter is. Now then he beginneth to tell me, how y ^t he was often minded to have come unto me, being thereto desired of the Earl of Darby and, quod he, after that I perceived by his man, that you could be contented rather to speak with me, then any others: I could not but come to do you good if I cā, for hurt be sure I will not. Sir quoth I. When I perceued by the report of my lord servant, that you did bear me good will more (as he said) thē any other of your sort: I told him thē, that therefore I could be better content & more willing to talk with you, if you should come unto me. This did I say, quoth I, other wise I desired not your coming. Well, quoth he, now I am come to talk with you, but before we shall entre into any talk, certain principlis we must agre upon, which shall be this days work. Firste, quoth he, I shall desire you to put away all vain glory, and not to hold any thing for the praise of the world. Sir, quoth I, Augustine maketh that in deed a piece of the definition of an heretic, which if I cannot put away clean (for I think there will a spice of it remain in us, as longe as this flesh liveth) yet I promise you by the grace of god, that I purposse not to yield to it, god I hope will never suffer it to bare rule in them, that strive there against, & desire all the dregs of it utterly driven out of us. I am glad. quoth he, to here you say so, although in ded, quoth he. I thīcke you do not so much esteem it, as others do. Secondly I would desire you that you will put away 〈1 page duplicate〉 〈1 page duplicate〉 singularity in your judgment & opinions, syr, quod I, god forbed y ^t I should stick to any singularity or private judgment in godes religion. Hitherto I have not desired it, neither do, nor mind at any time, to hold any other doctrine then is public, & Catholic, understanding catholic, as good men do, according to gods word. Very well, quod he, this is a good days work, I hope to do you good: and therefore now thirdly, I shall pray you to write me Capita of those things, where upon you stand in the Sacrament, and to send them to me, betwixt this and wednesdaye 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 warraunte you, therefore away with all dubitacions &c. Sir, quod I, I will write to you the grounds I • ene to, in this matter. As for death if it come: well come be it, this which you require of me, shall be no great let to me therein. you know saith he, that Saint Augustine was a Manicean, yet was he converted at the length: so I have good hope of you. Sir, quod I, because I will not flater you: I would you should flatlye know, that I am even setteled in the religion wherefor I am condemned. yea but, quod he, if it be not the truth, and if you see evident matter to the contrary, will not you then give place? God forbed, quod I, but that I should always give place to the truth. I would have you to pray so, quod he. so I do quoth I, and that he will more and more cōfirm me in it, as I thancke god he hath done, and doth: yea, but, quoth he, pray with a condiciō if you be in it. No. syr, quod I, I cannot pray so, because I am setteled and assured of his truth. Well, quoth he, as the learned bishop answered Saint Augustine's mother that though he was obstinate: yet the tears of such a mother could not but wene her son: so, quod he, I hope your prayers. (For min eyes did show that I had wepte in prayer) cannot but be heard of God though not as you would, yet as best shall please god, do you not, quod he, remember the history hereof, yes syr, quoth I. I think it to be of saint Ambrose. No, quod he, that it is not, and here he would have laid a wager: and began to triumph saying. As you are ouerseen herein, so you are in the other things. Well syr, quoth I. I will not contend with you for the name, this I remember saint Augustine writeth in his Confessions. After this talk he begun to tell: howe that the people were by me procured to withstand the Queen, but I bad him hange me up, as a traitor, and a thief: if ever I encouraged any to rebellion, which thing my keeper and others that were there of the priests affirmed on my behalf. So much talk there was at Ephesios, bow he had saved men going in the carte to be hanged, such like. The ende was this, that I should send? unto him, capita doctrine of the supper, and after wednesday he would come unto me again, and thus departed he, after that he had droncken to me in bear and wine, I omit here, talk of Oxford, of books of German writers, of the fear of death, and such other talk which are to no purpose.

Upon the .28. of Marche came to the Counter Doctor Pendelton, and with him Master Collior, ones warden of Maunchechester, and Stephen Beiche. After salutacions, master Pendelton begā to speak to me, that he was sorry for my trouble. And further, quod he, after that I did know you could becōtēt to talk w ^t me I made the more speed, being as redye to do you the good, and pleasure that I can, as you would wish &c. Syr, quod I, the manner howe I was content to speak with you was on this sort, master Beiche was often in hand with me, whom he should bring unto me, and named you amongst other. And, quod I, I remember that I said, I had rather speak with you then with any of all other. Now the cause I so would, I will brieflye tell you, I remember that ones 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 fourth the same earnestly. Gladlye therefore would I learn of you, what thing it was, that moved your conscience to altre: & gladly would I see what thing it is or was y ^t you have seen sithē, which you saw not before. Here master Pendeltō was something abashed, as appeareth by his fōbling in his speech. Master Bradford, quod he, I do not know wherefor you are condemned. Mary, quod I, transubstantiacion is the thing, whereof I am condemned, and also the denial of wicked men to receive Christ's body, wherein I would desire you to show me what reasons, which before you knew not, did move your conscience to altre: for ones as I said you were as I am in religion. Hear again master Pendelton half amazed, begun to excuse him self, if it would have bē, as though he had not denied fully transubstantiacion in deed, all though the word, quod he I said was not in scripture. & so he made an endless tale of the thing that moved him to altre. As far as I cold perceive, it was because he had looked to much, and given to much diligence and estimation, to Luther and Melanchthon. But, quod he, I will gether to you the places, and send them. And here he desired me, that he might see a Copy of that, which I had sent master Weston, the which I did promise him. This is a some of the effectual talk we had. Besides which talk, we had a reasonninge a little, whether evil men did receive Christ's body. I no. & he, yea. I said they received not the spirit, Ergo not the body: for it is no carcase, quoth I, hereto I brought out saint Augustine, how Judas received Panem domini, and not Panem dominum, how that he must be in corpori Christi, that must receive Corpus christi, which he went about to put away, with idem, and not, ad idem, out of saint Jerome and howe that in cotpore Christi, was too be understand of all that be in the visible church, although they be not in the invisible church with God, which I denied to be Sainte Augustine's meaning, and said also: that saint Jerome's allegations could not make for that purpose. Again we had talk of transubstantiacion. He bringeth forth Cyprian, Panis quem dedit Dominus natura mutatus. And I expounded Natura, not for the substance. As quod I, 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 simplye, but rather for the food of the soul. And here I brought fourth Gelasius, whom he said was a Pope. yea marry, quod I. But his faith, is my faith, quod I, for the Sacrament, if you would receive it. From this talk we went to talk, wether Accidentia were Res or no. If they be properly Res, quod I, then be they substance, and if they be substance, (in that we must have Tetrestrem rem, and eayrthlye substance in the Sacrament as Irenaeus saithe): then must we not deny bread, quod I. But he said that color was the earthelye thing, and called it an accidental substance. And so here aboutes we had much 〈1 page duplicate〉 〈1 page duplicate〉 babbling to none effect. I omit the talk we had of my Lord of Canterbury, of Peter Martyrs boke, of his letter laid to my charge. When he was condemned of y ^e church, whether Dic ecclesie et ce ▪ was of the universal church, or of a particular church, which at the length he granted of vain glory, which he willed me to be ware of at his coming forth of the Countre, and such like talk. A little before his departinge, I said this. Master doctor, quod I, as I said to Master weston the last day, so say I unto you again, that I am the same man in religion against transubstantiacion still, which I was when I came into prisō: for, quod I, hitherto I have seen nothing in any pointe, to infirm me. At which words he was something moved, & said, that, that was not Catholic▪ yes, quod I, and I trust so to prove it, even by the testimony of the catholic fathers, until Concilium Lateranense, and there abouts. The keeper master Clayden desired him to tarry diner, which thing he denied: because had else wheare promised. And so went his way: saying, that he would came after to me: god one father, be with us all, and give us the spirit of his truth forever. Amen.

In the after noun about .5. of the clock, cometh master westō, which sent word to the keeper, that he would have ben with me▪ by .2. of the clock. Now when I was come down out of my prison chamber unto him: he very gentlye saluted me, desired the company: every man to depart, and so sat donne, and I besides him. And after that he had thancked me for my writtinge unto him: he pulled out of his bosom the same writing, which I had sent him. The copy whereof in English (for I did writ it in Laten) shall immediately follow this communicacion. And before he began to read it, he showed me, that he asked of my conversation at Cambridge sithen his being with me, &, quod he, master Bradford because you ar a mā, not givē to the glory of this world, I will speak it before your face: your life I have learned was such there always, as all mē, even y ^• greatest enemies you have: cannot but praise you, & it. And therefore I love you, quod he much better then ever I did. Now, quod he, I will read over your arguments, & so we will conferrthē. Such they ar, that a man may well perceive you stand of conscience, & therefore I am glad, and the more redye to pity you. So he began to rede the first, and there began to tell, howe that though the word transubstantiacion began but lately: yet the thing, quod he, was & hath been sithen Christ's institution. And I told him, that I did not contend, or hange upon the word only: but vpō the thing which, quod I, is as new as the word. Then went he to the second, and there brought out sainte Augustine, howe 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, quod he going to god, did never lie nor use any figurative speech in his last will and testament. Do you not remember this place of saint Augustine, quod he? yes syr, quod I. But I remember not that saint Augustine hath those words, tropice or fyguratiue, that is figuratiuelye spoken as you rehearse. For a man may speak a thing figuratively and lie not, as Christ did in his last supper. After this he went to the third, and brought furtho Cyprian, howe that the nature of the bread is turned into flesh. Here faith he that my Lord of Caunter bury 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 apparaunce of bread. And further quod he, the scripture is wont to call things, as they auerr, by the same names. As Simon the Leper, not which was so presentlye, but because he had ben so. Syr, quod I, Cipriā wrote before Gelasius, therefore Cyprian must not expound Gelastus, but Gelasius, Cyprian, and so they both teache that bread remaineth still. As for things having still the names they had maketh nothing to answer this except you could show, that this now were no bread • as easily a mā might have known and seen then, Simon to have ben healed and clean from his Leprosey. After this he went to the foerth of the Cup, the which he din not fully red but digressed into a longe talk of Ciprians Epistles De aquarus, Also of Saint Augustine, expoundinge the breakinge of bread by Christ to his. 2. Disciples going to Emause, to be of the Sacrament, with such other talk to no certain purpose, and therefore I prayed him, that in as much as I had written to him, the reasons that stablishe my faith against transubstantiacion: so he would do the like to me, that is, answer mine by writing, and show me moo reasons in writing, to confirm trāsubstantiaciō, which he promised me to do, and said that he would send or briynge it to me again, with in three days. And so when he had ouerlye read my arguments, and hear and there speak, little to the purpose for auoidynge of them, and therefore I eftsones prayed him to give me in writtynge, his answers: he began to tell me, how, & what he had done for Grymbolde, & howe that I neade not to fear any reproach or slander I should sustain, belike meaning, to have me secretly, to have come to them, as Grymbold did, for he subscribed. And therefore I speak on this sort unto him. Master Dean, quod I, I would gladly that you should not conceive of me, that I pass of shame of men, simplye, in this matter: I rather would have you to think of me, as the very truth is: that hitherto, as I have seen, nor heard nothing to infirm my faith against transubstātiaciō: so I am no less settled in it. then I was at my coming hither. I love, quod I, to be plain with you, & to tell you at the first, that you shall find at the last. In good faith Master Bradford, quod he, I love you the better for your plainness: & do not think otherwise of me, quod he, but that you shall find me plain in all my talk with you. Here he began to ask me of my imprisonment, and condempnacion. So I began, & told him, how I had ben handled, wheare at the seemed to wounder: yea in plain words he said, I had ben handled otherwise, then I had given cause: & so showed me, howe that my Lord of Bath reported, that I had deserved a benefit at the Queens hand, and at all the Counsels. In this kind of talk we spent an hour almost. and so as one weary I did arise up▪ and he called in the keeper, and before him bad me be of good comfort, and to be out of all peril of death. Mary sir quoth the keeper, but it is in every mans mouth: that he shall die tomorrow. Whereat, he seemed some thing half amazed, and said, he would go before euensong, before the Queen and speak to her on my behalf. And I think, the Queen had almost supped at that present, for it was paste six of the clock. Before the keeper I told him again, that still I was the same man I was at the first, and til I should see matter to touch conscience to the contrary: must needs so continue. The keeper desired me, to hearken to master Doctors counsel, and prayed. M. Doctor to be good unto me. And so after we hade drunk together: master Doctor with most gentle words, took his leave for three days. Now when he was gone: the keeper told me, how that master Doctor spake openlie, how that he saw no cause why thei should burn me. Which sentence for the ambiguity of the meaning, made me sorry leste I had behaved myself in any thing, wherein he gathered any conformablenesse to them in their doctrine, which god knoweth I never as yet did so. God our father bless us, as his children, forever, and keep us from all evil forever. Amen. Upon the fifth day of Apryll came master Doctor Westō to the coūter about .2. of the clock in the after noon, who excused himself for being so long absent: partly by sickness, partly for that Doctor Pendleton told him that he would come unto me, and partly for that (quoth he) I withstood certain Monckes, which would have come again into Westminster. After which talk, he told me howe that the Pope was dead, and then he told me, how he had spoken to the Queen for me, and how that death was not nere unto me. Last of all, he excused himself, for not answering mine arguments against transubstantiation: because my coming today (quoth he) was more by fortune then of purpose. I would gladly (quoth I) omittyng all other talks, have seen an answer to my arguments.

Why (quoth he) you have remembered some thing what I spake to you, whē I was last with you. No sir (quoth I) I never called them in manner to mind, sythen that time, as well because I hoped you would have writ̄ them: as also for that they seemed, not to be so material. In good faith ({quod} he) I cannot see any other or better way for you, then for to submit youre self to the judgment of the Church▪ Mary so I will sir (quoth I) if so be, by the church you understand Christ's church. Lo (quoth he) you take upon you to judge the church. No sir (quoth I) that do I not, in taking upon me to discern, I do not judge the church. yes that you do (quoth he) and make invisible. I do neither, quoth I. Why, saith he, who can see youre church? Those sir, quoth I, that have spiritual eyes, wherewith they might have dyscerned, Christ's visible conversation hear vpō earth. Nay, quoth he, Christ's church hath three tokens, that all men may look well upon: namely, unity, antiquitye, and consent. These three, quoth I, may be as well in evil as in good, as well in sin as in virtue, as well in the devils church, as in God's church. As for ensaumple, quoth I, Idolatry amongst the Israelites had all those three. Chrysostom telleth plainly, as you well know said I, that the church is well known, Tantummodo per scripturas alonely bi the scriptures. In good faith, {quod} he, you make your church invisible, when you will have it known alonelye by the scriptures. No sir (quoth I) the scriptures do plainly set forth to us, the church, that all men may well enough, thereby know her, if thei list to loke. The church ({quod} he) is like a Tower or town upon a Hyll, that all men may se. True sir (quoth I) all men that be not blind. Visible enough is the church, but menues blindness is great. Impute not therefore to the church, that which is to be imputed to men's blindness. Where (quoth he) was your church forty years ago? or where is it now? except in a corner of Germany. Forsooth sir (quoth I, the church of Christ is dispersed, and not tied to this or that place, but to y ^e word of god: so that where it is, there is God's church, if it be truly taught. Loe ({quod} he) is not this to make the church invisible? Poi • n me out a realm, a hundredth years paste, which maintained youre doctrine. Syr (quoth I) if you will, or would well mark the state of the church, before Christ's coming, with it now, (as saint Paul and Peter willeth us) I think you would not look for such shows of the church to be made: as to point it out by realms. You know (quoth I) that in Helyas time both in Israel, and else where, God's church was not poyntable: and therefore cried he out that he was left alone. No marry, quoth he, did not God say that there was .7000 which had not bowed their knees to Baale? Loe, saith he, 7000. show me seven thousand a hundredth years agoo of your religion. Syr (quoth I) these .7000. were not known to men, for then Helias would not have said, that he had been before left alone. And this is plain enough, by that which the text hath, namely, that God saith Reliqui, I have reserved to me .7000. Mark that it saith, God had reserved to him self to his own knowledge, as I doubt not but the hundredth years ago, God had his, 7000. in his proper places, though men knew not thereof. Well master Bradford (saith he.) I will not make youre case worse, then for transubstantiation, all though I know that we agree not in Other matters. And I pray you (quoth he) make you it youre self not worse. If I can do you good I will, hurt you I will not, I am no Prince, and therefore I cannot promise life: except you will submytte youre self, to the diffinicion of y ^e church. Syr (quoth I) so that you will defyne me your church, that under it, you bring not in a false church: you shall not see but that we shall soune be at a point. In good faith master Bradford, (quoth he.) 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 Weale and departed. Now after his departynge: cometh the keeper master Claydon, and Stephen Beiche, and they were very hot with me, and spake unto me in such sort that I should not loke but to have thē utter enemies unto me, notwithstandyyng the frendeshippe, they both have hitherto pretended. God be with us, & what matter is it who be against us.

Imprinted at London, in Fleetstrete, at the Sign of y ^e Faucon by William Griffith, and are to be sold at the little shop in saint Dunstones churchyard. Anno .1561. The .xiii. day of Maye.