Acts and Monuments Volume 2 Part 2
You be afraid where no fear is, for I was desired of Mayster Sheriff and his brother, and of other of your friends, to talk with you, and they told me thot you were desirous to talk with me, and now ye make the matter as though you had nothing to do with me, & as though you were sent to prison for nothing: for you call for your accusers, as though there were no man to accuse you. But if there were no man to accuse you, your own hand writing did accuse you enough, that you set upon the Church door (if you be remembered) and other letters that you let fall abroad, some at one place, and some at another. Wherefore you need not to cal for your accusers. Your own hand will accuse you enough, I warrant you: it is kept safe enough. I would not for two hundred pound there were so much against me.
I will not deny mine own hand, by God's help. For it cannot be lightly counterfeited. I do not deny but I wrote a letter to the priest and other of the parish, declaring to them their folly and presumption, to come into my house without my love or leave and fet out my child, and use it at their pleasure. Which moved me to write my mind to them: and because I could not tell how to convey it to them, I set it on the Church door. Which letter my Lord of Chichester hath: for he shown it me whē I was before him: wherein is contained nothing but the very scriptures, to their reproach. Let it be laid before me when you or he will: I will answer to it by the help of God, to all their shames that I wrote it to. And as for any other letters, I wrote none, as you say I did, neither had I wrote that, if they had done like honest neighbors. Wherefore if they be offended with me, for that I will answer thē with Christ's words, in the 18. of Math. woe unto themselves, because they gave me the occasion.
And whereas you said, I was desirous to speak with you, and that Master Sheriff and his brother, and other of my friends willed me to talk with you, and that I fare now as though I had nothing to do with you, and as though I were sent to prison for nothing: the truth is, I know no more wherefore I am sent to prison, thē the least child in this town knoweth. And as for me, I desired not M. Sheriff to speak with you: but in deed he desired me that I would speak with you, & to utter my faith to you. For he supposed that I did not believe well: & he reported you to be learned. But I refused to talk with you at the first. For I remembered not that you were the parsō of Buxted: wherefor I said to him, I would not utter my faith to any but to the bishop. I said, he is mine Ordinary: wherefor I appeal unto him. I am commanded by S. Peter in the first Epistle the third chap. to render account of my hope that I have in god, to him that hath authority: wherefor I will talk with none in that matter, but with him. Wherefore send me to him, if you will, or else there shall no man know my faith, I tell you plainly.
These words then made the Sheriff angry, and he went his way: and when he was gone from me, I remembered that it was you that he would have me to talk with, and then I remembered that I had made a promise to my father, and goodman Day of Uefield, not past a fournight before I was taken, that when so ever you came into the country, I would speak with you by God's help, because they praised you so much, that ye were learned, and they would fain here us talk.
So all these things called to remembrance, I desired my keeper, which was the Sheriffs man to show his master that I would fain speak with him: for I had remembered things that were not in my mind before, when I spake to him. So he went to his master, & shown him the matter, and he came to me: and then I told him my mind, & what promise I had made: and he said, he would send for you on the morrow, as he did, and the mess̄ger brought word you could not come: you preached before the Queen, he said. Wherupon the Sheriff came up himself, and spake to the Bishop that he should come down, but he was sick. So when he came home again, he sent me to the Bishop, and I have talked with him twice already, and I am sure he can find no fault in me, if he say justly: and yet I know not wherefore I was sent to prison: For I was not guilty of that which was laid to my charge, that I had baptized children, the which I never did, as God knoweth: wherefore I have wrong to be thus handled.
In deed it hath been reported that you have christened children, & that you christened your own child: but since I heard say you would not have the child christened, which is a damnable way, if you deny baptism: and they said, your child was not christened in a fortnight or three weeks after it was borne, and the chiefest of the Parishe were fain to fetch it out of your house against your will. Wherefore you wrote railing words against the Prieste and them for their good will: the which declareth that you allow not baptising of children. And if the child had died, it had been damned, because it was not Christened, and you should have been damned, because you were the let thereof.
What abhominable lies have you told? Be you not ashamed to speak such words as you have done? Fyrste you say, I christened mine own child, and by and by you said, I denied baptising of childrē, and that my child was a fortnight or three weeks old ere it was baptized. What abhominable lies be these? I neither baptized my child myself, neither held against the baptising of it, but did moste gladly allow it: for it was baptized as soon as it was borne, and I was glad thereof: therefore you be to blame to report so of me.
Nay surely the Midwife baptized it.
But it was your mind that it should be so.
Nay sure, I was not me home by almost xx. miles nor heard that my wife was brought to bed four days after the child was christened. For it was not like to live: & therefore the Midwife baptized it.
That is no matter what I would have yone. I am sure you cannot deny but it is sufficiently done, if the Midwife do it, and I hold not against the doing of it, neither did I it myself, as you said I did.
Wherefore were you displeased with them that fet it to Church?
First tell me whether the child were not truly baptized by the Midwife?
Yes, it was truly Baptized, if she Baptized it in the name of the Father, and of the Son, and of the holy Ghost.
Yes that I am sure she did, and you grant that was sufficient: and the cause that I blamed them for, was because they did more to it then need was, by your own saying. Yea, they fet it out of my house without my leave: the which was not well done.
They had it to Church to confirm that was done.
Yea, but th •• was more then needs. But God forgive them, if it be his will. But let that matter pass. But I would you should not say that I hold against baptising of children, for I do not, I take God to record: but do allow it to be most necessary, if it be truly used. But me thought you spake words even now that were uncomely to be spoken: if a child die, & be not baptized, it is damned. How think you? be all damned that receive not the outward sign of baptism?
Yea that they be.
How prove you that?
Go, saith Christ, and baptize in the name of the father, and of the Son, and of the holy Ghost, and he that believeth, and is baptized, shall be saved: and he that believeth not shall be damned. These be the words of Christ, which are my warrant.
Then by your saying, baptism bringeth faith, and all that be Baptized in the water, shall be saved: shall they? how say you?
Yea, that they shall: if they die before they come to discretiō, they shall be saved everyone of them, and all that be not baptized shall be damned everyone of them.
Then my spirit was moved with him to reprove him sharply, because I had manifest scriptures fresh in my mind against his saying. Then said I.
O Lord God, how dare you speak such blasphemy against God and his word, as you do? howe dare you for your life to take upon you to preach, & teach the people, & understand not what you say? For I protest before GOD you understand not the scriptures, but as far as natural reason can comprehend. For if you did, you would be ashamed to speak as you do.
Wherein have I spoken amiss? take heed, you have a toy in your head will make you despair. I dare say you cannot tell what you say. Wherefore reprove you me as you do?
Because you blaspheme GOD: and as for dispayring, take heed to yourself. For I cannot see but you be out of your wit already· and as for me, I praise God, I can tell what I say, and what you have said: the which shall turn to your shame, if you will talk the Scriptures with me.
So, when he perceived that I spake earnestly, and challenged him to talk by the word, his color began to change, and his flesh began to tremble and quake. And I said.
Prove your sayings true, if you can: for I will prove them false, by God's help. You said. All children, or other that be not baptized with water, all shall be damned. I dare not say so, for all the good in the world. And you brought in the saying of Christ for your warrant. In the xvi. of Mark it is written: Who so believeth, and is baptized, shall be saved: which words be very true: and who so believeth not, shall be damned. Which words be very true also. He saith: He that believeth not, shall be damned. Yea S. John saith: He that believeth not, is condemned already, because he believeth not. But neither of these two scriptures, nor no other scriptures in all the new Testament saith, that he that is not baptized, shall be damned, or is damned already. But if he believe not, he shall be damned, and is damned already, as is aforesaid. Then he would have interrupted me, & would have laid to my charge, that I was an Anabaptist. But I would give him no place to speak, but said:
Let me make an end, and then say what you can. You shall have as much to do, by God's help, with this matter, as ever you had to answer thing in your life. You know (I am sure) it is no manner to pluck a tale out of a man's mouth, nor it is not the order of reasoning, as you know that better then I can tell you. Then Doctor Langdale bade me say on.
My saying was, that they that believe not, shall be damned, and be damned already. But I dare not say, for all the goods under heaven, that all they that receive no material baptism by the water, shall be damned, as you have said: yet I would you should not gather of these words, that I deny Baptism, as you were about to lay to my charge, or ever I had half told my tale. But I would not have you, nor no man so rash in judgment, to condemn the thing y t they are not able to prove by the word, & to make it seme to the simple, that the outward washing of the water were the cause of faith.
Why, is it not so? will you deny it? Howe say you? Will you deny it? I say, the child hath no faith before it is baptized: and therefore the baptising bringeth the faith. How say you to it? Make me a plain answer to this question.
Now I perceive you go about nothing else, but to take vauntage of my words. But by God's help, I will answer you so, that you shall well see your sayings untrue. And yet I will not speak mine own words, but the words of the holy Ghost, out of the mouth of the prophets and Apostles: and then ask them whether they will deny it.
You said, that faith cometh by Baptism, had by the use of material water. I must be so bold to ask you where Jacob was baptized before he had faith. S. Paul saith in the ninth chapter to the Romans: Or ever the childrē were borne, or ever they had done either good or bad, that the purpose of God which is by election, might stand, not by the reason of works, but by the grace of the caller, the elder shall serve the younger. Jacob I have loved, and Esau I hated. How think you, had this child faith or ever he were borne, or no? answer to this, if you can.
What, you speak of the old Law, Jacob was not christened, but circumcised. I speak of Baptism and you are gone from baptising to the time of Circumcision: answer me to the baptising. And me think by your talk, you deny original sin and free will, by the words that you brought in of S. Paul.
For if children can be saved without baptism, then it must needs follow, that children have no original sin, the which is put away in the baptising. But I think you know not what original sin is, nor free will neither me think by your talk.
Yes, I praise God (I think) I can tell them all better then you can, me think evē by your words. First I pray you what free will hath man to do good of himself? Tell me this first, & then I will answer to all your other questions that you have objected against me.
I pray you how prove you that?
Thus I prove it, that as sin entered into the world, & by the means of one that sinned, all men became sinners, the which was by Adam, so by the obedience of man, righteousness came upon all men that had sinned, & set them as free as they were before their fall, the which was by Jesus Christ. Rom. v.
Oh Lord, what an overthrow have you given yourself here in original sin, and yet cannot see it? For in proving that we have free will, you have denied quite original sin. For here you have declared that we be set as free by the death of Christ, as Adam was before his fall, & I am sure Adam had no original sin before his fall. If we be as free now as he was then, I marvel wherefore Paul complained thrice to God, to take away the sting of it, God making him answer, and saying: My grace is sufficient for thee.
These words with diverse other, approveth original sin in us: but not that it shall hurt God's elect people, but that his grace is sufficient for all his. But you say in one place, it is not without baptism: and in another place you put it away quite by the death of Christ: and in very deed you have spokē truer in the matter thē you be aware of. For all that believe in Christ, are baptized in the blood of Christ that he shed on the Cross, & in the water that he sweet for pain & putting away of our sins at his death. And yet I say with David in the 51. Psalm: In sin was I borne, and in sin hath my mother conceived me: but in no such sin that shall be imputed, because I am borne of God by faith, as Sayncte John saith. Therefore I am blessed, as saith the Prophet: Because the Lord imputeth not my sin, and not because I have no sin: but because God hath not imputed my sins. Not of our own deserving, but of his free mercy he hath saved us. Where is now your free will become that you spake of? If we have free will, then our salvation cometh of our own self, & not of God: the which is a great blasphemy against God and his word.
For Saint James saith: Every good gift, and every perfect gift cometh from above, from the father of light, with whō is no variableness, neither is he changed into darcknesse. Of his own will he begat us. For the wind bloweth where it lusteth, and we hear the sound thereof, as saith S. John: But we cannot tell from whence it cometh, neither whether it goeth: Even so is it with everyone that is borne of God. For S. Paul saith: It is God that worketh in us the will and also the deed, even of good will. Seeing then that every good and perfect gift cometh from above, & lighteth upon whom it pleaseth God, and that he worketh in us both the will and the deed: me think all the rest of our own will is little worth, or naught at all, unless it be to wickedness. So me think here be places enough to prove that a man hath no free will to do good of himself: with a hundred places moe, that I could recite if time did serve. And as for original sin, I think I have declared my mind therein, how it remaineth in man: which you cannot deny, unless you deny the word of God. Now, if you will suffer me, I will prove my saying of Jacob and Esau, that I brought in, to prove that faith was before baptism, and you refused it, because (you said) Jacob was not baptized. If you will give me leave, you shall see what I can say therein: for me think you think my talk long. This I said, because I saw he was sore offended at my sayings.
Saye what you can, For it availeth me to say nothing to you. For I was desired to send for you, to teache you, and there will no words of mine take place in you: but you go about to reprove me. Saye what you will for me.
I take not upon me to teach you, but to answer to such things as you lay unto my charge: and I speak not mine own mind, but the mind of the holy Ghoste, written by the Prophets and Apostles. Wyll you give me leave to answer briefly in that matter, that you may report to other what I hold? And he said, he was contented. But I think it was for nothing, but to have caughte vauntage of my words.
First, if you be remembered, you said, that if my child had died without baptism, if I had been the cause that it had not been baptized, the child should have been damned, and I too. How say you?
Yea that you should.
That is moste untrue. For the Prophet saith: The father shall not bear the childes offenses, nor the child the fathers offenses: but the soul that sinneth shall die. What could the child have done withal, if it had died without baptism? the child could not do withal. How say you unto this? And I am sure: that which I brought in in the old Law, to prove that faith is before baptism, is not disagreeable unto the word. For Circūcision was a figure of baptism. And that I may bring to prove baptism by, as well as S. Peter did: for he brought in Noes sloude, which was a long time before Jacob & Esau, to prove baptism, saying: While the Ark was a preparing, wherein few (that is to say) eight souls were saved by water, like as Baptism also now saveth us, not in putting away of the filth of the flesh, but there is • good conscience consenting to God.
Here Peter proveth, that the water had not saved Noah and the other seven, no more then it saved all the rest, if it had not been for their faith, which faith now saveth us: not in putting away of the filthy sin of the flesh, by the washing of the water, but by a good conscience consenting unto God.
But you said: If they be baptized with the water, if they die before they come to years of discretion, they be all saved: the which S. Peter is clean against, unless you grant that children have faith before they be baptized.
Now I ask you what consent of conscience the children have, being infantes. For you say they believe not, before they be Baptized: Ergo, then they consent not to be Baptized, because they believe not. And by this it followeth that none shall be saved, although they be baptized. I would fain see how you can answer to this.
You are the most perverse man that ever I knew. You wote not what you say. The children are baptized in their Godfathers and Godmothers faith, and that is the good conscience that S. Peter speaketh of: and the Christening is the keeping of the law, that S. Paul speaketh of, saying: neither is Circumcision anything worth, nor vncircūcision anything worth, but keeping of the law is altogether. Like as the Circumcision was the keeping of the old law, so is baptism the keeping of the new law.
Ah, me thought if you would talk with me, you should be fain to bring in the old law, to maintain your sayings by (for all that you refused it) when I brought it in. But yet it serveth not for your purpose, so much as you think for. For here you have confessed that neither circumcision availeth, nor vncircūcision: the which you yourself have coupled with Baptism, proving that none of them both prevaileth, but keeping of the law is altogether: the which law is kept (you say) by the outward signs: the which is nothing so, for Abrahā believed God, & that was counted to him for righteousness: And this was before he was Circumcised. So the children believe before they be either Circumcised, or Baptized, according to my first saying of Jacob and Esau: Jacob I loved, but Esau I hated.
These words declared that Jacob had faith in his mothers womb: also John the Baptist was sanctified in his mothers womb, and therefore it was counted to them for righteousness: and I am sure, if they had died before, they had either received Circumcision or Baptism as concerning the outward deed, they should have been saved. For God's gifts and callings are such, that he cannot repent him of them. But by your saying he doth both repent and change. For you say, keeping of the outward law is altogether. But a bad excuse is as good as none at all.
And where you said, the children be Baptized in their Godfathers and Godmothers faith, they being all unbelievers, in what faith is that child baptized then? in none at all, by your own saying. Which words made him stamp and stare.
What? then you would count that there were very few believers, if there be not one of three that believeth. You enter into Judgment against the people. Belike you think there be none that believe well unless they be of your mind. In deed then Christ's flock were a very little flock.
In deed these be Christ's words, in the 12. of Luke, the which we may see to be very true. Yea you said, if there were not one amongst three, that were very few. But there is not one amongst three hundred, for anything that I can see. For if there were, there would not be so many that would seek their neighbors goods & lives as there be.
Is the flock of Christ such a little flock as you speak of? you may call it a great flock. How many be there of thē: Can you tell me?
A pretty question, I promise you, it is that you ask me: as though I did make myself equal with God.
No, no, you shall catch no such vauntage of my words nor I know not how many there be. But I will tell you as nigh as I can. For therefore you look, I am sure, that I should enter into Judgment.
You shall see my judgment in it by and by. First the Prophet: Follow not a multitude to do evil, for they must go the wrong way. For the most go the wrong way. There is one point to know them.
Thē christ saith in the 7. of Mat. Broad is the way & wide is the gate that leadeth into destruction, and many there be that go in thereat: and strayte is the gate, and narrow is the way that leadeth unto life, and few there be that find it. And in the xii. of Luke, it is written (which words were spoken of Christ) Come you little flock, it is my fathers will to give you a kingdom. The third point is this. In the third of Mark and second of Matthew: You (saith Christ) shall know the tree by the fruits. A good tree bringeth forth good fruits, and a bad tree tree bringeth forth bad fruits: So by fruits I know them. For every tree that bringeth not forth good fruits, must be hewn down and cast into y e fire (into hell I think Christ meant) and your fruits declare that you be one of them. Thus have I proved four ways that the people that shall be saved, is but a small company in comparison of the rest. But if that be not enough, for the proof thereof, I have twenty ways more to prove it by, and you were never the nere of your purpose.
What a naughty man are you? you would make the patientest mā in the world angry with you. I think your talk is nothing but pride and vayneglorye, w t frumpes, and mocks, and despising & judging of men. It was time such a fellow were taken in deed. Suche a one is enough to trouble a whole country. I think he is blest of GOD that took you: for you are not meet to be in a common wealth.
With diverse other such like words that I cannot recite, they came out so thick, with stamping and staryng and chasing as though he had been out of his wit. I held my peace, until he had made an end of his tormētors talk and then I spake.
Wherein have I said amiss? or have I not answered you unto every question that you have demanded of me? What fault can you find in one word that I have said? I dare say you can find none. I marvel why you take on thus against me, having no cause so to do.
No, no, you have not answered me to original sin, you deny original sin.
With these words came in at the door M. James Gage: And I think he stood at the door a good while before he came in, and that Doctor Langdall saw him: For his face was to the door ward, and my face was from it.
Ah Woodman, me think master Doctor and you cannot agree.
Yes sir me think we agree very well.
Without doubt sir he is the naughtiest man that ever I talked with in all my life: for he will have his own way in all things.
Woodman, leave that pride. Do not trust so much to your own wit. Hearken to this man. This is a learned man, I tell you. He is known to be learned. For else he should not be allowed to preach before the Queens majesty: and I dare say he will tell thee nothing, nor will thee to do nothing, but that he will do himself: and I dare say he will not go to the Devil to bring the thither: How say you M. Doc.? Thou mightest think us mad, if we would hurt our selves to hurt thee. No I promise thee, my brother, neither I, nor no gentleman in the Country, I think of my conscience, but would thou shouldst do as well as their own bodies and souls, as a great many of them have said to thy face whilst thou wast at my brothers, the which thou canst not deny.
Sir, I can say none otherwise but I was gently entreated at your brothers, both with meat and drink & gentle words, both of you and him, and diverse other gētlemen: and I am sure you nor they can say, that you found me unreasonable at any time. For I said I was contented to learn of them that were able to teache me, and so I am, as God knoweth: and here M. Doctor (I think) can say no otherwise: for I dare say he can find no fault in the talk that we have had.
No mary, I can find nothing else in you, I promise you master Gage, if you had been here, you would have said so yourself. He took me up in deed, and said he marvelled how I durst preach. For he said, I understood not the scripture, but as far as natural reason comprehended? as though he understood all, and I nothing. With diverse other such like words he made a great complaint to him on me, & said to master James Gage, he would make you believe that I could find no fault in in him. Yes iwis: he denieth original sin.
Yea? doth he so? by S. Mary that is a great matter, Woodman: leave y t pride. That pride will come to naught. Can ye live without sin?
Sir, now I perceive he will soon lie on me behind my back, when he will not stick to lie before my face.
He saith I denied original sin: and it was he himself, as I will let you be judge in the matter. For as he went about to prove that man hath free will, he said we were set as free by the death of christ, as Adam was before his fall: which words prove plainly that we have no original sin: And I took him withal, & said: had Adam original sin before his fall? and then he could not tell what to say but caviled with words, and said he meant not so: and therefore I marvel he is not ashamed to make such lies to my face, These words made them both astonished.
M. Doctor he said even now you could find no fault in all his talk. I will bid you ask him a question, that I will warrant you shall find fault enough, I pray you ask him howe he believeth in the Sacrament of the Aultar. I think he will make but a bad account thereof.
Yes, I will make accompt good enough of that, by God's help.
Well, how say you to the sacrament of the alter?
I say I know no such sacrament, unless Christ be the alter that you mean.
Lo, I told you, you should soon find fault in him if you came to that point with him. You should have begun with that first, and never have talked with him about other things. What? know ye not the sacrament of the alter?
No sure, I know no such, unless christ be the alter that you mean: for Christ is the alter of all goodness. And if you mean Christ to be the alter of the sacrament you speak of, you shall soon hear my mind and belief therein.
Well, we mean Christ to be the alter. Say your mind, and go briefly to work: for I think it almost dinner.
I pray you go roundly to work, y t you may make an end before dinner.
Yes, you shall soon hear my mind therein by God's help. I do believe that whensoever I come to receive the sacrament of the body and blood of Jesus Christ being truly ministered according to Christ's Institution I believing that Christ was borne of the virgins Mary, & that he was crucified on the cross, and shed his blood for the remission of my sins, and so take and eat the sacrament of bread and wine in that remembrance, that then I do receive wholly Christ, God and man, mystically by faith. This is my belief of the sacrament, the which no man is able to disprove.
Sir, you see not so much in it as I do. For he goeth craftily to work: I tell you, as I have heard. For though he have granted that the faithful receiver receiveth the body of Christ, God and man, yet he hath not granted that it is the body of Christ before it be received, as you shall see by and by I warrant you, by his own words. How say you? is it the body of Christ as soon as y e words be spoken by the Prieste or not? for these words will try him more then all the rest.
Doth the word say that it is his body before it is received? if it do, I will say so to.
Why? then you shall agree well enough, if you will be tried by the word.
Yes forsooth, that I will: God forbid else.
Why? the word saith it is his body before it is eaten.
No, that you shall see by and by (M. Gage quoth he) & turned to the xxii. of Luke, & there he read, Whē supper was done, Christ took bread, gave thanks, and brake it, and gave to his Disciples, and said: take, eat, this is my body. Then they spake both at once: Here he saith it is his body.
M. Gage, I do not deny but he called it his body but not before eating, as I said before. Wherefore I pray you mark the words. Christ said, Take, eat, I pray you Sir mark these words that he said, Take and eat, and thē he said, it was his body. So you see, eating goeth before. For he said: eat, this is my body. So according to the very word, I do believe it is his body. Which words made them both astonied.
Why, then by your saying, Judas eat not the body of Christ. How say you? did he not?
Nay, I ask you. Did he?
I ask you.
And I ask you.
And I ask you.
Mary and I ask you. And I bid you answer if you dare for your life. For whatsoever you answer: unless you say as I have said, you will damn your own soul. For M. Gage, I protest before God, I would you should do as well as mine own own soul and body: & it lamenteth my heart to see how you be deceived with thē: they be deceauers all the sort of them. He cannot answer to this, but either he must prove Judas to be saved, or else he must prove that it is nobody before it be received in faith, as dou shall well perceive by God's help, if he dare to answer the question.
Yes, I dare say he dareth. What? you need not to threaten him so.
Then let him answer if he can.
Then he said he knew what I would say to him: therefore he was much in doubt to answer the question.
Mayster Gage, I will tell you in your ear what words he will answer me, or ever I speak to him.
Then he told M. Gage, a tale in his ear, & said:
Yea, and I will tell the truth for both parties.
Well, how say you? did Judas eat y e body of christ or not?
Yea, I say Judas did eat the body of Christ.
Then it must needs f • llowe, That Judas hath everlasting life. For Christ saith in the 6. of John: Who so eateth my flesh and drinketh my blood: hath eternal life, and I will raise him up at the last day. If Judas did eat Christ's body, I am sure you cannot deny but that he did both eat his flesh, and drink his blood, and then is Judas saved by Christ's own words. Therefore now you are compelled to say that it was not Christ's body, or else that Judas is saved.
Surely these be the very words that M.D. told me in mine ear, that you would say to him.
Well, let us see, how well he can avoid this argument.
Judas is damned, and yet he eat the body of christ: but he eat it unworthily, and therefore he is damned:
Where find you that Judas did eat the body of Christ unworthily?
M. Gage, I desire you for gods sake mark my words well what I say. If S. Paul speak any such words there or in any other place, if there be any such words written in all the whole Bible, that ever any man eat the body of Christ unworthily, then say that I am the falsest man that ever you heard speak with tongue. But in deed these be the words of S. Paul: Who so eateth of this bread, and drinketh of this cup unworthily, eateth and drinketh his own damnation; because he maketh no difference of the Lord's body: that is, because he presumeth to eat the sacrament of the Lord's body without saith, making no difference betwixt the sacrament and other bread and drink: And that is S. Paul's meaning, and not that any man doth or can eat the body of Christ unworthily. For who soever eateth the body of christ, hath everlasting life, as is aforesaid in the 6. of John. With which words one came from them to come to dinner in all the hast.
I am sory. I would fain hear more of this talk but we shall have another day well enough.
Nay M. Gage, I will never talk with him more: for he is the vnreasonablest man that ever I talked with in all my life.
Then M. Gage put of his capp and desired him y t he would not refuse to talk w t me, and that it might not be grievous to him. For he said: we will seek all the means possible to make him an honest man, and to keep him from burning, if we could. For if my brother and I had not been, he had been burned ere this time. Thē there was great curtisie betwixt them.
Sir, for your sake, & for my master your brothers sakes and for his fathers sake, and other of his fryendes sakes, that have spoken to me many times with weeping tears, I will do the best to him that I can: but for no love nor favor that I bear to him. I tell you truth.
Woodman, you hear what M.D. saith. When will you come again?
Even when you will send for me. For I am a prysoner, and cannot come when I would. Or if I should desire to come, it will cost me money, and I have none to give: but if you send for me, it shall cost me none.
Well, I will send for you on Friday or Saterdaye, at the farthest: for tomorrow I must ride forth of town & I would fain hear your talk.
Sir I would be very glad you should hear our talk always, and I trust in God you shall hear me say nothing, but the word of God shall be my warrant. So M. Gage took his leave and went his way to his lodging, which was right in my way as I went unto prisonward again: and when he came without my Lord Montague's gates: there we met with one Hode of Buxted, a Smith. Then said M. Gage.
Woodman, I had forgot one thing, that Hode hath brought me in remembrance of as soon as I saw him, for he heard when the tale was told me.
Hode, did not you hear when Smith of Framfield told me that he saw Woodman abroad in the City at liberty?
Yea forsooth, that I did.
Yea surely, and I was very glad, for I had well hoped you had been conformable. But I heard otherwise afterward again, that you had leave of the keeper to go abroad and speak openly in the streets, as you went up and down.
In deed so the Marshall told me today. But in deed I was never abroad since I came to prison, but whē I was sent for, and in deed the same time I was abroad with my keeper, coming from the Bysh. and as I was coming, even not far from y e Marshalsey, I saw goodman Smith, stand in a Wayne vnlading of Cheese & I asked him how he did, even as I went by and never stayed for the matter, and thereupon it did rise. So I departed frō them, with my keeper to the Marshalsea again, where I now am merry I praise God therefore, as a sheep appointed to be slain.
*The fourth examination of Richard Woodman, had before the Bishop of Winchester, the Bishop of Rochester, and a certain Doctor, with diverse other Priests and Gentlemen, the xxv. day of May. Anno. 1557.
I Was fet from the Marshalsea to the said Bishops and Priests, sitting in S. Georges Church in Southwark by one of the Marshals men and one of the Sheriffs mē, When I came before them, and had done my duty to them as nigh as I could, then said the Bishop of Winchester.
What is your name?
My name is Richard Woodman forsooth?
Ah Woodman, you were taken and apprehended for heresy about a three years agone, and were sent to prison in the kings Bench, and there remained a long time. Mine old Lord of Chichester, being a learned famous man well known in this realm of England, and almost throughout all Christendom. I think came to prison to you, and there, and at other places, called you before him diverse times, trauayling and persuading with you many ways (because he was your Ordinary) to pluck you from your heresies that you held, but he could by no means advertise you.
Wherupon you were delivered to the Commissioners and they could do no good with you neither. Then they sent you unto my Lord of Lond. My Lord of Lond. calling you before him diverse times, labor was made unto him of your friends, that you might be released. My Lord having a good hope in you, that you would become an honest man, because he had heard so of you in times past, yea & you yourself promising him y t you would go home and recant your heresies that you held, delivered you: sending also a letter of your recantation to the Commissary y t he should see it done. But as soon as you were out of his hands, you were as bad as ever you were, & would never fulfill your promise, but have hid yourself in the woods Bushes, Dennes & Caues, and thus have continued ever since, til it was now of late. Thē y e Sheriff of that Shyre (being a worshipful man) hearing thereof, sent certain of his mē, & took you in a wood, & so carried you to his house. I cannot tell his name. What is your Sheriffs name?
Forsooth his name is sir Edward Gage.
Well, you were apprehended for heresy, and being at M. Gages three weeks or more, ye were gentlye entreated there, he and other Gentlemen persuading with you diverse times, little prevailed.
Then you appealed to the Bishop of Chichester that now is▪ The Sheriff like a worshipful man sent you to him, and he hath traveled with you, and other also, & can do no good with you, whereupon we have sent for you.
Then I spake to him. For I thought he would be long, before he would make an end. I thought he was a year in telling of those lies y t he had told there against me already. Yea I kept silence from good words: but it was great pain and grief unto me (as David said).
At length the fire was so kindled within my heart, that I could not choose but speak with my tongue: for I feared least any of the company should have departed or ever I had answered to his lies, and so the Gospel to have been sclaundered by my long silence keeping. So I spake I praise God therefore, and said: my Lord, I pray you let me now answer for myself, for it is time.
I permit you to answer to these things that I have said.
I thank God therefore. And I think myself happy (as Paul said when he was brought before king Agrippa) y t I may this day answer for myself. My Lord I promise you there is never a word of youre sayings true that you have alleged against me.
I cannot tell, but thus it is reported of you. As for me, I never did see you before this day: but I am sure it is not all lies that I have said, as you report:
Yes my Lord, there is never a true word of that you said. And • urther, where you said you never saw me before this day, you have both heard me, and seen me, I dare say, before this day.
I think I heard you in deed on Sondaye where you played the malapart • ellow: but I cannot tell y t I saw you. But I pray you, were you not taken in the woods by the Sheriffs men?
No sure, I was taken besides my house, I being in my house when they came, wherefore that is not true,
Were not you at the Sheriffs 3. weeks.
Yes that I was, a month just, and was gently entreated of him, I can say no otherwise: for I had meat and drink enough, and fair words.
Ah. I am well appayd: it is not all lies then, as it chanced. For I spake, but of three weeks, and you confess a month yourself.
Yet your tale is never the truer for that. For you said I was there three weeks for heresy, the which is not so. For I was not apprehended for heresy at y e first, neither did mine old Lord of Chichester travail with me to pull me from heresy, as you said: for I held none then, neither do I now, as God knoweth neither was I sent to the Commissioners nor to the Bishop of London for heresy, neither was I delivered to him for any such thing, nor promised him to recant, as you said I did. Wherefore I marvel you be not ashamed to tell so many lies, being a Byshoppe that should be an ensample to other.
Lo, what an arrogant heretic this same is. He will deny God: for he that denieth his own hand denieth God.
My Lord, judge not least you be judged yourself. For as you have judged me, you shall be judged, if you repent not. And if I have set my hand to any recantation, let it be seen to my shame, before this audience: For I will never deny mine own hand, by God's help.
It is not here now, but I think it will be had well enough: but if it cannot be found, by whom will you be tried.
Even by my Lord of London: for he dealt like a good man with me in that matter that I was sent to prison for.
For it was upon the breach of a Statute, as Mayster Sheriff here can tell. For he was Sheriff then, as he is now, & can tell you how I was tossed up and down, frō Sessions to Sessions: and because I would not consent y t I had offended therein, they sent me to prison again.
Then my Lord of Chichester being mine Ordinary, and I being his tenant: came to me, to persuade with me that I should have consented, to them, and to find myself in fault, where I was in none. To y e which I would not agree, but I desired him that he would see me released of my wrong but he said he could not, but willed me or my friends to speak to the Commissioners for me, because it was a temporal matter: and when I came before them, they sent me to my Lord of London, and my Lord of London was certified by the hands of almost thirty mē, both Esquiers, Gentlemen, and Yeomen, the chiefest in all the country where I dwelt, that I had not offended in y t matter that I was sent to prison for. Whereupon he delivered me, not willing me to recant heresies, for I held none (as God knoweth) neither do I now: nor I know not wherefore I was sent to prison, no more then any man here knoweth: for I was taken away from my work.
No? wherefore appealed you then to my Lord of Chichester, if it were not for heresy?
Because there was laid to my charge that I had Baptized children, and married folks, the which I never did, for I was nowhere Minister. Wherefore I appealed to mine Ordinary, to purge myself thereof as I have. Wherefore if any man have anything against me, let them speak, for I came not hither to accuse myself, neither will I.
Mayster Sheriff, can you tell upon what breach of Statute he was sent to prison first?
Yea forsooth my Lord that I can.
My Lord, if you will give me leave, I will show you the whole matter.
Nay, M. Sheriff, I pray you tell the matter, seeing you know it.
My Lord it was for speaking to a Curate in the Pulpit, as I remember.
Ah, like enough, that he would not stick to reprove a Curate. For did you not see how he fashioned himself to speak to me in the Pulpit on Sunday? You played y e maliperte fellow with me, and therefore it was no great marvel though he played that part with another.
Why, you will not blame me for that, I am sure. For we spake for no other cause, but to purge our selves of those heresies that you laid to our charge. For these were your words: Good people, these men that be brought before us, being here, deny Christ to be God, and the holy Ghost to be GOD (pointing to us with youre left hand) the which might seem to the whole audience, that you meant us all. Wherefore to clear our selves thereof, we spake, and said we held no such thing. And you said you would cut out our tongues. But I am sure you have no such law.
Yes, that we have, if you blaspheme, and as it chanced, I found such amongst you.
In deed, after we spake, you declared who they were, but not before, for you spake generally. Wherefore we blasphemed not, but purged ourselves.
Forsooth these be the words of the Statute: Who soever doth interrupt any preacher or preachers, lawfully authorised by the Queens Majesty, or by any other lawful Ordinary, that all such shall suffer three months imprisonment, and furthermore be brought to the quarter Sessions, there (being sory for the same) to be released upon his goodabering one whole year. But I had not so offended as it was well proved. For he that I spake too, was not lawfully authorised, nor had not put away his wife. Wherefore it was not lawful for him to preach by your own law, and therefore I brake not the Statute, though I spake to him.
I am glad. I perceive this man speaketh against Priests Maryages, he is not contented with Pryestes that have wives. He is honester man, then I took him for, M. Sheriff, have him away. I am glad he loveth not Priests Mariages.
Then I would have answered to his sayings, but he would in no wise hear me, but bad y e Sheriff have me away. So the Sheriff took me by the hand, & plucked me away, and would not let me speak, but going out of the Chauncell door, I said: I would show him the whole matter, if he would have given me leave, but seeing he will not, if he will let me go so, they shall see whether I will not go home to my wife and children, and keep them as my bounden duty is, by the help of God. So I was sent to the Marshalsea again, where I now am merry, I praise God therefore, as a sheep appointed to be slain.
Moreover, I was credibly informed by one of our brethren that heard our talk, that the Bishop said when I was gone, y t they would take me whilst I was somewhat good. Which words seemed to many of the people that were there, that I spake against priests Maryages, but I did not, but did not only answer to such questyons as he asked me, as you shall perceive well by y e words if you mark them, which words were these.
How can you purge yourself from heresy, for talking to the Curate in the Pulpit, and not offend the Statute, said the Bishops? meaning thereby I think to have taken vauntage of my words: but it was not God's will y t he should at that time. For I answered him by y e words of the Statute, which words be as hereafter followeth (that is): whosoever doth interrupt any preacher, or preachers lawfully authorised by the Queens Majesty, or by any other lawful Ordinary, that all such shall suffer three months imprisonment. But I proved that this mā was not lawfully authorised to preach (by their own law) because he had not put away his wife. For their law is, that no Priest may say Mass, nor preach with the Mass, but he must first be separated from his wife. That is because honest Maryages be good and commendable, and theirs naught and abhominable, therefore they cannot dwell together.
Now, I give you all to understand, that I did not reprove this Priest he cause he had a wife, but because he taught false doctrine, which grieved my soul, because he had been a fervent Preacher against the Mass and all the Idolatry thereof seven years before, and then came & held with it again: for the which cause I reproved him in the Pulpit. And the words that I spake to him are written in diverse of my examinations of my first imprisonment for that same. But in very deed, I knew not of the Statute when I reproved him. But because I was sent to prison upon the breach of it, I bought a Statute book, & when I had perused it, I perceive I had not offended by their own law: and therefore still when I was called to answer, I answered them with their own law. But yet they kept me in prison a year and almost three quarters or ever I was released. I was at mine answer for that eighten times. If any think I do not allow Bishops and priests marriages, let them look in my first examination before the Bishop of Chichester that now is, during this my imprisonment, and there they shall find what I have found in the matter. The truth is, I looked to be condemned with my brother that same day. But we may also see that they can do nothing but as God will permit them to do. But when the time is full come, I trust in God, I shall run that joyful race that my brethren have done. Thus I commit you all into the hands of God, who is y e preserver, defender, and keeper of all his elect for evermore. Amen.
*The fifth examination of Richard Woodman, had before the Bishop of Winchester, the Archdeacon of Cant. Doct. Langdale, with a fat headed Priest and other whose names I know not, with certain also of the Commissioners, at S. Mary's Oueries church in Southwarke, in the presence, of three C. people at the least, the xv. day of June. An. 1557.
Woodman, you were before us the last day and would not be acknowne in any wise that you were sent to prison for heresy, and called for your accusers and stood stoutly in defending of yourself, and in youre departing I had thought you had spoken against priests Mariages, thinking by youre words we should have found you an honest man, and conformable when we had called you before us again. You told such a fair tale for yourself, as though you had been free from all that was laid to your charge. For you said it was all lies that I told against you: but since I have proved the contrary, as here is your own hand to show. By the which I have proved that you reproved not the priest for lacking of authority, and because he had not put away his wife, but because you liked not his preaching. For in deed I took it that you reproved him for because he was not lawfully authorised, but I have proved the contrary since.
I told you not that I did either reprove him for lack of authority, or because I liked not his preaching, but I told you wherefore I was first sent to prison. For you said I was sent to prison for heresy, & made a long tale against me. And in deed I told you that there was never a word of your sayings true, but was all lies, as it was in deed. For I never was sent to prison for heresy, neither held I any then, nor do now. I take heaven and earth to witness, but I told you I was sent to prison upon the breach of a Statute, which was for speaking to a Priest in the Pulpit, and for that cause the Justices of that country had thought I had offended the Statute, and called me before them, and would have had me to have been bound to my good abearing, and because I refused it, they sent me to prisō. And these be y e words of the Statute, as I told you y e last day. If any man do interrupt any preacher or preachers, lawfully authorised by the Queens Majesty, or by any other lawful Ordinary, that then every party that so offendeth, shall suffer three months imprisonment, and furthermore be brought to the quarter Sessions, and there being sorry for the the same, and also bound for his good abearing, one whole year, to be released, or else to remain to prison again.
And when I was in prison, I bought a Statute book which when I had perused over, I found by the words thereof that I had not offended, because he was not lawfully authorised, as the Bishop of London was certified by the hands almost of xxx. men: both Esquiers, Gentlemen and Yeomen, the chiefest in all that Country. For he had not put away his wife, and therefore the Statute took no place on me, as I told you the other day. Wherefore my Lord of London seeing me having so much wrong, did like a good man to me in that matter, & released me. Now when I had told you this matter, you bad the Sheriff have me away: You said you were glad I h • lde against Priests Mariages, because I answered to the question you asked me.
My Lord, do you not hear what he saith by my Lord of London? He saith he is a good man in that he released him, but he meaneth that he is good in nothing else.
What? can you tell what I mean? let every man say as he findeth: he did justly to me in that matter. I say if he be not good in anything else, as you say, he shall answer for it, and not I: for I have nothing to do with others men's matters.
Well, how say you? howe liked you his preaching? I pray you tell us.
That is no matter how I liked it. How soever I liked it, I offended not the Statute. Wherefore you have nothing to say to me for that I am sure.
Well, how like you this then? Here is youre own hand writing: I am sure you will not deny it. Will you look on it?
It is mine own handy work in deed, the which by God's help I will never deny, nor never did yet, I praise God therefore.
And hear is good gear I tell you. I pray you hearken well to it: these be the words, before the Commissioners. How say you? Do you not believe, as soon as the words be spoken by the Priest, that there remaineth neither bread nor wyne, but only the very body of Christ, both flesh and blood as he was borne of the virgins Mary? these were the words of the Commissioners.
And then thou saidest: thou durst not say otherwise then the scripture saith. I cannot find (said you) that it is the body of Christ before it is received by faith, bringing in the xxii. of Luke, saying: Christ said, take, eat, this is my body : so I cannot prove that it is his body before it is eaten. Then said the Commissioners: did not Judas eat Christ's body? And if you can prove that Iud • s is saved (said you) I must grant that he eat his body. For christ saith in the sixth of John: Who so eateth my flesh and drynketh my blood, hath eternal life, and I will raise him up at the last day: which words prove (said you) that if Judas eat the body of Christ, he must needs be saved. How say you now? did Judas eat the body of Christ, or no?
Then I perceived they went about nothing but to catch words of me in his Dioces, to condemn me with. Though I should confound him never so much, I perceived that he was fully bent thereto. To whom I answered and said:
I will answer you to no such thing, for I am none of your Dioces: Wherefore I will not answer to you.
Thou art within my Diocese, and thou hast offended within my Dioces: and therefore I will have to do with thee.
Have to do with me and you will: but I will have nothing to do with you. I tell you plainly: For though I be now in your Dioces, I have not offended in your diocese: if I have, show me wherein.
Mary here is thine own hand writing, the which thou affirmedst in my Dioces.
I do not deny, but it is mine own hand writing: but that proveth never the more that I have offended in your Diocese: for that doth but declare what talk there was betwixt the Commissioners and me, the which you have nothing to do withal.
No? hold him a book, and thou shalt swear, whether thou holdest it now or not, & whether thou wrotest it not in my Dioces, as I think thou didst: Lay thy hand on the book.
I will not be sworn for you: for I am not of your Dioces, and therefore you have nothing to do with me. And as for the writing of that same, I never wrote word of it in your Dioces.
No? did you not? my Lord let me see: I will find where you wrote it.
Then he took it & looked on it, and anon he found that I was sent for out of the Kings bench, to come before the Commissioners.
My Lord, here you may see it was in the Kings Bench, the which is in your Dioces.
Although I were fet out of the Kings Bench, that proveth not that I wrote it there, nor I did not, I promise you truly.
Where wrote you it then?
Nay, I owe you not so much service to tell you: find it out as well as you can: For I perceive you go about to shed my blood.
It is no great matter where it was written: it is here, and he denieth not but he wrote it. You shall hear more of it. Here the Commissioners asked you whether Judas did eat anymore thē bare bread, and you answered, that he eat more then bare bread.
Whereupon they sent you away back to the Kynges Bench again, and asked you not what more, for y e which cause (as you have written here) you had a hell burning in your conscience. For you had thought they would have sent a discharge to the Kings Benche, and so let me go (said you) and Register my name in their books, that I had granted that Judas did eat the body of Christ, and so the Gospel should have been slandered by me. For the which cause I was in such case, I could scantly eat, drink, or sleep for that space, as all my prison fellows can testify. If all you (I say) that go to the Church of Satan, and there hear the detestable doctrine, that they spit, and spew out in their Churches, and Pulpits to the great dishonor of God, if all you (I say) that come there, had such a hell burning in your conscience for the time, as I had till I came before thē again & had uttered my conscience, more plainly. I dare say you would come there no more. All this is your writing is it not? how say you?
I do not deny, but it was mine own deed.
And I pray you, where is there such spitting and spuing out of false doctrine as you speak of?
In the synagogue of Satan, where God is dishonored with false doctrine.
And I pray you, where is one of them?
Nay, that judge yourself: I came not hither to be a judge.
Well, here you have affirmed that Judas (your M.) eat more then bread: but yet he eat not the body of Christ as you have declared by your words. For you had a hell burning in your conscience, because you were in doubt, y t the commissioners understood by your words y t Judas had eaten the body of Christ, because you said, he eat more then bread. Therefore thou haddest a great sort of Devils in thee, for in hell he many Devils: and therefore y e Devil, and Judas is thy master, by thine own words.
Nay, I defy Judas, and the Devil, and his servants: for they be youre masters and you serve them, for anything that I can see, I tell you truth.
Nay, they be thy masters. For y e devil is master where hell is, and thou saidest thou hadst a hell burning in thee. I pray thee tell me howe thou canst avoid it but that the Devil was in thee by thine own saying.
The hell that I had, was the loving correction of GOD toward me, to call me to repentance that I should not offend God and his people in leaving things so dark, as I left that. For y e which cause, my conscience bare me record I had not done well, as at all times I have felt the sting of it when I have broken the commandments of God by any means, as all gods people do, I dare say, and it is the loving kindness of god towards them, to drive them to repentance. But it is to be thought that your conscience is never troubled, how wickedly soever you do. For if it were, it should not be so strange to you as you make it, which declareth plainly whose servant you be.
What a naughty fellow is this? This is such a perverse villayne as I never talked with in all my life. Hold him a book, I will make him swear, to answer dyrectly to such things, as I will demand of him: and if he will not answer, I will condemn him.
Call you me a fellow? I am such a fellow, I tell you, that will drive you all to hell if you consent to the shedding of my blood, and you shall have blood to drink as said S. John in his Revelation the ix. chapter and being in hell, you shall be compelled to say for pain of conscience: this is the man that we had in derision, & thought his life madness, and his ende to be without honor, but now we may see how he is counted among the saints of God, and we are punished. This shall you see in hell, if you repent it not, if you do condemn me. This you shall find in the fifth chapter of the book of wisdom, & therefore take heed what you do, I give you counsel.
Wisdom? What speakest thou of wisdom? thou never haddest it: for thou art as very a • oole as • uer I heard speak.
Do you not know that the foolish thin • es of this world must confound the wise things? Wher • ore it grieveth me not to be called a fool at your hand.
Nay thou art none of those fools: thou art an obstinate fool, and an heretic. Lay hand on the book, and answer to such things as I will lay against thee.
I will not lay hand on the book for none of you all, You be not my Bishop, and therefore I will have nothing to do with you.
I will have to do with you. This man is without law, he careth not for the king nor Queen, I dare say for he will not obey their laws. Let me see the Kynges Commission. I will see whether he will obey that or not.
I would you loved the king and Queens Majesty, no worse then I do, if it pleased God: You would not do as you do then.
Hold him a book, he is a rank heretic. Thou shalt answer to such things as I will demand of thee.
I take heaven and earth to record I am no heretic, neither can I tell wherefor I am brought to prison, no more then any man can here tell, and therewith I looked round about on the people, and said to the Bishoppe: If you have any just cause against me, worthy of death • ay it against me, and let me have it: for I refuse not to die (I praise God) for the truths sake, if I had x. lives. If you have no cause let me go home (I pray you) to my wife & children to see them kept, and other poor folk y t I would set a work by the help of God. I have set a work a hundredth persons ere this, all the year together, and was unjustly taken from them: but God forgive them that did it if it be his will.
Do you not see how he looketh about for help: But I would see any man show thee a cheereful countenance, and especially you that be of my Dioces. If any of you bid God strengthen him, or take him by the hand, or embrace him, or show him a cheerful countenance, you shall be excommunicated, and shall not be received in again, till you have done open penance, and therefore beware of it.
I look for no help of men, for God is on my side I praise him therefore, and therefore I need not not care who be against me, neither do I care.
Then they cried: away with him, and bring us another. So I was carried again to y e Marshalsea, where I am now merry (I praise God therefore) as a sheep appointed to be slain. But for lack of time, I have left out much of our talk, but this is the chiefest of it.
The 6. and last examinations of Richard Woodman written and copyed with his own hand.
BE it known unto all men by this present writing that I Richard Woodman, sometime of the parish of Warbelton, in the County of Sussex: was condemned for gods everlasting truth an. 1557. July. 16▪ by the bishop of Winchester, in the church of S. Mary Oueries in Southwarke, there sitting with him the same time the bishop of Chichester, the Archdeacon of Canterbury Doctor Langdale, M. Roper with a fat headed Priest, I cannot tell his name All these consented to the shedding of my blood, upon this occasion, as here after followeth.
I affirmed that Judas received the sacrament with a sop and the Devil withal, and because I would not be sworn upon a book to answer directly to such Articles as he would declare to me: and because I would not believe that there remained neither bread nor wine after the words of consecration and that the body of Christ could not be received of any but of the faithful. For these Articles I was condemned, as hereafter shall follow more at large, by the help of God.
First, the Bishop said when I came before him.
You were before us on Monday last past: & there you affirmed certain heresies. Howe say you now? Do you hold them still, or will you revoke them?
I held no heresies then, neither do I now, as the Lord knoweth.
No? did you not affirm, that Judas received bread? which is no heresy, unless you tell what more then bread.
Is it heresy to say that Judas received more then bread? I said he received more then bare bread: for he received the Sacrament, that was prepared to show forth the Lord's death: and because he presumed to eat without saith, he eat the devil withal, as the words of Christ declare: after he eat the soppe, the Devil entered into him, as you cannot deny.
Hold him a book. I will have you answer dyrectly whether Judas did eat the body of Christ, or no.
I will answer no more: for I am not of your Dioces: wherefor I will have nothing to do with you.
No, you be in my Dioces, and you be of my Dioces because you have offended in my Dioces.
I am not of your Dioces, although I am in your Dioces: and I was brought into your Dioces against my will: and I have not offended in your Dioces: if I have, tell me wherein.
Here is your own hand writing, the which is heresy. These be the words. I cannot find (say you) y t it is the body of christ to any, before it be received in faith. How say you? is not this your own hand writing?
Yea, I do not deny but it is mine own hand writing: but when, or where was it written, or where wer the woe • des spoken?
Before the Commissioners: and here is one of them: Master Roper, the words were spoken before you. Were they not?
Yes in deed, that they were Woodman. I am sure you will not deny them: for you have written the words even as you spake them.
No sir, in deed I will not deny but that I spake thē and I am glad that you have seen it. For you may see by that whether I lie or not.
Well, here you affirm y t it is your own deed. How say you now? Will you be sorry for it, and become an honest man?
My Lord, I trust no man can say, but that I am an honest man: and as for that, I marvel that you will lay it to my charge, knowing that my Lord of London dyscharged me of all matters that were laid against me, when I was released of him.
You were released▪ and it might fortune, it was not laid to your charge then: therefore we lay it to your charge now because you be suspected to be an heretic: and we may call you before us, and examine you upon your faith upon suspicion.
In deed S. Peter willeth me to render account of my hope that I have in God, and I am contented so to do, if it please my Bishop to hear me.
Yes I pray you let us hear it.
I do believe in God the father almighty, maker of heavē & of earth, and of all things visible & invisible, and in one Lord Jesus christ, my savior very God and man. I believe in God the holy Ghost, the comforter of all God's elect people, and that he is equal with the father, and the son I believe the true Catholic church, and all the sacraments that belongeth thereto. Thus I have rendered accompt of my hope that I have of my salvation.
And how believe you in the blessed sacrament of the altar? And with that word they all put of their cappes to that abhominable Idol.
I pray you be contented: for I will not answer to any mo questions: for I perceive you go about to shed my blood.
No, hold him a book. If he refuse to swear, he is an Anabaptist, and shall be excommunicated.
I will not swear for you, excommunicate me if you will. For you be not meet to take an oth, for you laid heresies to my charge in yonder pulpite, the which you are not able to prove: wherefor you be not meet to take an oath of any man. And as for me, I am not of your Dyoces, nor will have anything to do with you.
I will have to do with thee: and I say thou art a strong heretic.
Yea, all truth is heresy with you: but I am content to show you my mind, how I believe on the sacrament of y e body and blood of Jesus Christ, without flattering. For that you look for, I am sure. But I will meddle no • urther: But what I hold myself of it. I will not meddle of any other man's belief on it.
Why? I am sure all men's faith ought to be alike.
Yea, I grant you so, that all true Christians faith ought to be alike. But I will answer for myself.
Well, let us hear what you say to it.
I do believe that when I come to receive the Sacrament of y e body and blood of Jesus Christ, if it be truly ministered according to Christ's institutiō, I coming in faith, as I trust in God I will, whensoever I come to receive it, I believing that Christ was borne for me: & that he suffered death for the remission of my sins, and that I shall be saved by his death and blood shedding, and so receive the Sacrament of bread and wine in that remembrance, that then I do receive whole Christ, God and man, mystically, by faith. This is my belief on the sacrament.
Then they spake all at once, saying: mystically by faith The fat priest. What a fool art thou? mystically by faith thou canst not tell what mystically is?
If I be a fool, so take me: But God hath chosen such fools of this world to confound such wife things as you are.
I take mystically to be the faith that is in us, that the world seeth not, but God only.
He cannot tell what he saith. Aunswere to the Sacrament of the altar, whether it be not the body of Christ before it be received, and whether it be not the body of Christ to whom soever receiveth it. Tell me, or else I will excommunicate thee.
I have said as much as I will say: excommunicate me if you will. I am none of your Dioces The Bishop of Chichester is mine Ordinary. Let him do it, if you will needs have my blood, that it may be required at his hands.
I am not consecrated yet, I told you when you were with me.
No in deed, your kine bring forth nothing but Cow calves, as it chanceth now: Meaning thereby that he had not his Bulls from Rome.
Then they were all in a great rage with me, and called me all to naught, and said I was out of my w • t, because I spake fervently to every man's question: all the which I cannot remember: but I said:
So Festus said to Paul when he spake the words of sobernes and truth out of the spirit of God, as I do. But as ye have judged me, you be yourselves. You will go to hell all the sort of you, if you condemn me, if you repent i • not with speed.
Then my keeper and the Sheriffs deputy Fuller, rebuked me, because I spake so sharply to them. And I said: I pray you let me alone: I answer for my life.
Then there was much ado, that I should keep silence, and so I held my peace. Then spake the Bishop of Winchester and the Archdeacon of Canterbury, saying: we go not about to condemn thee, but go about to save thy soul, if thou wilt be ruled ane do as we would have thee.
To save my soul? nay you cannot save my soul. My soul is saved already, I praise God therefore. There can no man save my soul, but Jesus Christ: and he it is that hath saved my soul before the foundation of y t would was laid.
What an heresy is that my Lord? here is an heresy. He saith his soul was saved before the foundations we • e laid. Thou canst not tell what thou sayest. Was thy soul saved before it was?
Yes I praise God, I can tell what I say, & I say y e truth. Look in the first of the Ephesians, and there you shall find it, where Paul saith: Blessed be God the Father of our Lord Jesus Christ▪ which hath bless • d us with all manner of spiritual blessings in heavenly things by Christ, according as he hath chosen us in himself before the foundation of the earth was laid, that we should be holy and without blame before him, through love, and thereto were we pred • stinated. These be the words of Paul, and I believe they be moste true. And therefore it is my faith, in and by Jesus Christ that saveth, and not you or any man else.
What? faith without works? Saint James saith: faith without works is dead, and we have free will to do good works.
I would not that any of you should think that I do disallow good works. For a good faith cannot be w t out good works. Yet not of our selves, but it is the gift of God, as saith S. Paul to the Philippians, the 2. Chapt. It is God that worketh in us both the will and also the deed, even of good will.
Make an ende: answer to me. Here is your Ordinary, the Archdeacon of Canterbury: he is made your Ordinary by my Lord Cardinal: and he hath authority to examine you of your faith upon a book, to answer to such Articles as he will lay to you. And I pray you refuse it not: for the danger is great if you do. Wherefore we desire you show yourself a subject in this matter.
Then they spake all, and said: loe, my Lord desireth you gently to answer to him, and so we do all. For if you refuse to take an oath, he may excommunicate you. For my Lord Cardinal may put whom he will in the Bishops office, until he is consecrated.
I know not so much. If you will give me time to learn the truth of it (if I can prove it be as you say) I will tell you my mind in anything that he shall demand of me, without any flattering.
My Lord and all we tell thee it is true: & therefore answer to him.
I will believe none of you all, for you be turn coats, & chaungelinges, & be wavering minded, as saith S. James: you be neither hot nor cold, as saith S. John, therefore God will spew you out of his mouth. Wherefore I can believe none of you all, I tell you truth.
What? be we turn coats and chaungelinges? what meanest thou by that?
I mean that in king Edward's time you taught the doctrine that was set forth then, everyone of you, and now you teach the contrary: and therefore I call you turn coats, and chaungelinges, as I may well enough. Which words made the most part of them to quake.
Nay, not all, as it chanced.
No? I pray you where were you then?
I was in the Tower, as the Lieutenaunt will bear me record.
If you were in the Tower, it was not therefore, I dare say: it was for some other matter.
Thē they took all heart of grace, and said: my Lord, he cometh to examine you, we think: if he will not answer to the Articles, you were best to excommunicate him.
He is the naughtiest verlet heretic, that ever I knew. I will read the sentence against him.
Then they spake all at once: and I answered then as fast as I could. But I cannot remember it all, the words came out so thick, & that I spared them not (I praise God therefore) for I spake freely.
Then they that stood by, rebuked me, & said: you cā not tell to whom you speak I think.
No? think you so? they be but men, I am sure I have spoken to as good as they be, and better then they will ever be, for anything that I can see, if they repent not with speed.
Will you so? wherefore will you? you have no just cause to excommunicate me: and therefore if you do condemn me you will be condemned in hell, if you repent not: and I praise God. I am not afraid to die for God's sake, if I had a hundred lives.
For God's sake? nay for the Deuilles sake. Thou sayest thou art not afraid to die: No more was Judas that hanged himself, as thou wilt kill thyself willfully, because thou wilt not be ruled.
Nay, I defye the devil, Judas and all their members. And Judas flesh was not afraid, but his spirit and conscience was afraid, and therefore despayred, and hong himself. But I praise God, I feel no lothsomnes in my flesh to die, but a joyful conscience and a willing mind thereto. Wherefore my flesh is subdued to it, I praise God: and therefore I am not afraid of death.
Woodman, for God's sake be ruled. You know what you said to me at my house. I could say more if I would.
Say what you can: the most fault that you found in me was, because I praised the living God, and because I said, I praise God, and the Lord: which you ought to be ashamed of, if you have any grace, for I told you where the words were written.
Well: how say you? will you confess that Judas received the body of Christ unworthily? tell me plainly.
My Lord, if you, or any of you all can prove before all this audience, in all the bible, that any man ever eat the body of Christ unworthily, then I will be with you in all things that you will demand of me: of the which matter I desire all this people to be witness.
Will you so? then we shall agree well enough, S. Paul saith so.
I pray you where saith he so? rehearse the words.
In the xi. of the first to the Corinthians, he saith: Who so eateth of this bread, and drinketh of this cup unworthily, eateth and drinketh his own damnation, because he maketh no difference of the Lord's body.
Doth these words prove that Judas eat the body of Christ unworthily? I pray you let me see them. They were contented. Then said I: these be the words even that you said. Good people, hearken well to them: Who so eateth of this bread, & drinketh of this cup unworthily: He saith not, who so eateth of this body unworthily, or drinketh of this blood unworthily. But he saith: Who so eateth of this bread, and drinketh of this cup unworthily (which is the sacrament) eateth and drinketh his own damnation, because he maketh no difference of the sacrament which representeth the Lord's body, and other bread and drink. Here good people, you may all see they are not able to prove their sayings true. Wherefore I cannot believe them in anything that they do.
Thou art a rank heretic in deed. Art thou an expounder? Now I will read sentence against thee.
Judge not lease you be judged. For as you have judged me, you be yourself. Then he read the Sentence. Why, said I? Will you read the Sentence against me, and cannot tell wherefor.?
Thou art an heretic, and therefore thou shalt be excommunicated.
I am no heretic, I take heavē & earth to witness, I defy all heretics: and if you condemn me, you will be damned, if you reap̄t it not. But God give you grace to repent all if it be his will: and so he read forth the sentence in latin, but what he said, God knoweth, and not I. God be judge between thē & me. Whē he had done, I would have talked my mind to thē, but they cried away, away w t him. So I was carried to y e Marshalsea again, where I am, & shall be as long as it shall please God: & I praise god most heartily, y t ever he hath elected, & predestinated me to come to so high dignity, as to bear rebuke for his names sake: his name be praised therefore, forever and ever. Amen.
And thus have you the Examinations of this blessed Woodman, or rather Goodman: wherein may appear as well the great grace and wisdom of God in that man, as also the gross ignorance and barbarous cruelty of his adversaries, especially of Doct. White bishop of Winchester. Now followeth likewise the effect of his Letter.
A godly Letter of Richard Woodman written to a Christian woman Mistress Robertes of Hawkhurst.
GRace, mercy, and peace from God the father, and from his son our alone Savior Jesus Christ, by the operation and working of the holy Ghost, be multiplied plenteously upon you (dear sister Robertes) that you may the more joyfully bear the cross of Christ that ye are under, unto the end, to your only, comfort and consolation, and to all our brethren and sisters that are round about you, both now and ever. Amen.
In my most humble wise I commend me unto you, and to all our brethren and sisters in those parties, that love our Lord unfeignedly, certifying you that I and all my brethren with me, are merry and joyful, we praise God therefore, looking daily to be dissolved frō these our mortal bodies, according to the good pleasure of our heavenly father: praising God also for your cōstancy, and gentle benevolence, that you have shown unto God's elect people, in this troublesome time of persecution: which may be a sure pledge and token of God's good will and favor towards you, and to all other that hear thereof. For blessed are the merciful, for they shall obtain mercy. Wherefore the fruits declare always what the tree is. For a good man or woman, out of the good treasure of their hearts bring forth good things.
Wherefore dear Sister, it is not as many affirm in these days (the more it is to be lamented) that say God asketh, but a mans heart: which is the greatest injury that can be devised against god and his word. For S. James saith: Shew me thy faith by the deeds, and I will show thee my faith by my deeds, saying: the devils have faith, and tremble for fear, & yet shall be but devils still, because their minds were never to do good. Let us not therefore be like them, but let our faith be made manifest to the whole world by our deeds: and in the midst of a crooked and perverse nation, as S. Paul saith, let your light shine as in a dark place.
Oh dear hearts, now is the Gospel of God overwhelmed with many black and troublesome clouds of persecution, for the which cause very few go about to have their eyes made clear by the true light of the Gospel, for fear of loosing of their treasures of this world which are but vain, and shall perish.
Let not us therefore be like unto them which light their candle and put it under a bushel: but let us set our candle upon a candlesticke, that it may give light unto all thē that are in the house: that is to say, let all the people of the household of God see our good works, in suffering all things patiently that shall be laid upon us for the Gospels sake, if it be death it self. For Christ died for us, leaving us an example, that we should follow his steps, and as he hath given his life for us, so ought we to give our lives for the defense of the Gospel, to the comfort of our brethren.
How is it then that some will say, that their faith is good, & yet they do all the deeds of Antichrist the devil, and be not ashamed to allege certain Scriptures to maintain their wickedness? Saint Paul saith: To believe with the heart justifieth, & to confess with the mouth maketh a man safe. Oh good GOD: here may all men see that no man or woman can have a true faith, unless they have deeds also: and he that doubteth, is like the waves of the Sea tossed about of the wind, and can look for no good thing at the Lord's hands. Maye not a man judge all such to be like those which Saint John speaketh of, that be neither hot nor cold, and therefore God will (he saith) spew them out of his mouth? If we judge evil of such, have not they given us occasion? Had it not been better for them to have had a myll stone tied about their necks, and to have been cast into the Sea, then they should give such offenses to God's elect people in condemning them as they do, in going to the synagogue of Satan, and there to receive the mark of the beast, in that they see and hear God blasphemed there, and hold their peace? Doth not that declare to the whole world, that they allow their doings to be good? and these do not only defile themselves, but also be an occasion to confirm the Papists in their Papistry, and so be an occasion of our weak brothers falling, the which will be all required at their hands: which will be to heavy a burden for them to bear, if they repent it not with speed. For they that know their Maysters will & do it not, shall be beaten with many stripes Oh, do not we perceive that now is the acceptable time that Christ speaketh of yea even now is the axe put to the roots of the trees, so that every tree that bringeth not forth good fruits now, must be hewed down and cast into the fire.
Now is the Lord come with his fan in his hand, to try the wheat from the chaff. The wheat he will gather into his barn, and the chaff he willl burn as is aforesaid. Now is the time come, that we must go meet the bridgrome with oil in our Lamps. We are also bidden to the feast: let us make no excuses. Yea, our Master hath delivered his talentes unto us: God give us grace to occupy them well, that at his coming he may receive his own with vauntage. Yea now is the Lord come to see if there be any fruit upon his trees, so that if the Lord come & find none, he will serve us as he did the wild fig trees, that is, never fruit shall grow on him more. Also, if we go to meet the bridegroom without oil in our lāpes, & should go to buy: the doubt is, we should be served as was the foolish virgins: that was, God said to thē depart, I know you not. Or if we should make excuses to come to the feast, other shall be bid̄ in our rooms. If we occupy not our talentes well, they shall be taken away from us & given to other, and all such unprofitable servants shall be cast into prison in hell, whe • e shall be weeping and gnashing of teeth.
Oh good God what a sort of fearful sayings are here contained? what Christian heart will not hearken diligently hereto? Oh, may not all people well perceive now that this is the time that our Mayster Christ speaketh of, that the father should be against the son, and the son against the father, and one brother against another: that the brother shall deliver the brother to death: yea and that the wicked shall say all manner of wicked sayings against us for his names sake? the which I have well found by experience I praise God therefore, that hath given me strength to bear it. For I think there can no evil be devised but it hath been imagined against me, & that of my familiar friends, as David said: but I praise my Lord God, they are not able to prove any of their sayings true, but that they go about to find fault in thē that God hath chosen, because they thenselves list not to take up their cross and follow Christ, & therefore they spake evil of the thing that they know not: the which shall give account for it before him that is ready to judge both the quick and the dead.
But my trust is, that all the people of God will be ruled by the counsel of S. John, saying: My sheep will hear my voice, strangers the will not hear: meaning thereby that ye should not believe strangers, counting them strangers that go about to subvert the Gospel. Wherefore mark well what they be, and try thē well or ever you give credit to thē, according to S. John's counsel in his Epistle, saying: Beleue not every spirit, but try the spirits whether they be of God or not: meaning thereby that they that be not of God, will speak good of none but of them that be as they be. Wherefore (dear sister) be of good cheare, & give no credit to such people, what so ever ye hear them say. For I have no mistrust, by God's help, but that all the world shall see & know that my blood shall not be dear in mine own sight, whensoever it shall please God to give my adversaries leave to shed it. I do earnestly believe that God which hath begun this good work in me, will perform it to the end, as he hath given me grace & will always, to bear this easy yoke and light burden: the which I have always found, I praise my Lord God.
For when I have been in prison, wearing other while boltes other while shackles, other while lying on the bare ground, some time sitting in the stocks, sometime bound with cords, that all my body hath been swollen, much like to be overcome for the pain that hath been in my flesh, sometime fain to lie without in the woods & fields, wandering to and fro, few I say, that durst to keep my company for fear of the rulers, sometime brought before the Justices, Sheriffs, Lord's, Doctors, and Bishops sometime called dog, sometime devil, heretic, whoremonger, traitor, thief, deceiver with diverse other such like: yea & even they that did eat of my bread, that should have been most my f • ends by nature, have betrayed me. Yet for all this I praise my Lord God that hath separated me from my mothers womb, all this that hath happened to me hath been easy, light and most delectable & joyful of any treasure that ever I possessed: for I praise God they are not able to prove one jot or title of their sayings true. But that way that they call heresy, I serve my Lord God, and at all times before whomsoever I have been brought, God hath given me mouth and wisdom, where against all my adversaries have not been able to resist, I praise God therefore.
Wherefore dear sister, be of good comfort, with all your brethren and sisters, and take no thought what you shall say, for it shall be given you the same hour, according to the promises, as I have always found, and as you and all other of God's elect shall well find when the time is full come And whereas I and many other have hoped, that this persecution would have been at an end ere this time: now I perceive, God will have a further trial to root out all dissēblers, that no man should rejoice in himself: but he that rejoiceth, shall rejoice of God.
Wherefore if prophecy should fail, and tongues should cease, yet love must endure. For fear hath paynefulnesse, but a perfect love casteth out all fear: which love I have no mistrust but God hath poured it vpō you so aboūdantly, that nothing in the world shall be able to seprate you from God. Neither high nor low, riche nor poor, life nor death, shall be able to put you from Christ: but by him I trust you shall enter into new Jerusalem, there to live forever, beholding the glory of God with the same eyes that you now have, and all other faithful people that continue to the end. Geue all honor and glory to God the father, God the son, & God the holy Ghost, three persons and one God, to be honored now and ever. Amen.
After these examinations thus had and commensed between Richard Woodman and y e Bishops, he was (as is afore told) judged by sentence of cōdēnation, and so deprived of his life: with whom also was burned 9. other, to wit, five men and four women, which were takē not past two or three days before their judgment. The names of all which being also before expressed, here again follow in this order. Richard Woodman, George Stephens, William Maynard, Alexander Hosman his servant, Thomasine a Wood his maid, Margerye Moris, James Moris her son, Denis Burgis, Ashdownes wife, Groues wife.
These persons here above named, and blessed martyrs, were put to death at Louis, the xxij. of June▪
Of the which number the viii. last were apprehend (as is said) either the same day, or the second or third day before, and so with the said Woodman and Stephens were together committed to the fire: in which space no writ could come down from London to the Justices, for their burning. Wherefore what is to be said to such Justices, or what reckoning they will make to God and to the laws of this Realm, I refer that to them that have to do in the matter. The like whereof is to be found also of other Justices, who without any lawful writ of discharge, or order of law, have unlawfully and disorderly burnt the servants of Christ (whhose blood the law both may and also ought to revenge: ) especially at Salisbury, and also at Canterbury, and Garnesey. But concerning these matters though man's law do wink, or rather sleep at them, yet they shall be sure God's law will find such murderers out at length. I pray God the doers may repent betime.
One Ambrose died in Maydstone prison.
AFter these x. above named burnt at Louis, about the same time and month, one Ambrose died in Maydstone prison, who else should have been burned in the like cause and quarrel, as the other were.
The condemnation and Martyrdom of Richard Lush.
IN the Registers of Gilbert Bishop of Bathe & Welles, I find a certificate made to K. Philip and Q. Mary of one Richard Lush, there condemned & given to the secular power to be burned for the cause of heresy, whose affirmations in the said certificate he expressed in tenor and effect, as followeth.
FIrst, for denying the verity of the body & blood of christ in the Sacrament of the Aultar.
2 Item, for denying auricular confessiō to be made to the Priest.
3 Item, for affirming only to be three sacraments, to wit, of baptism, of the supper, and of matrimony.
4 Item, for refusing to call the Lord's Supper by the name of the Sacrament of the altar.
5 Item, for denying Purgatory, and that prayer & alms profit not the dead.
6 Item, that Images are not to be suffered in the church and that all that kneel to Images at the Church, be Idolaters.
7 Item, that they which were burnt of late for religiō, died God's servants and good Martyrs.
8 Item, for condemning the single life of Priests, and other votaries.
9. Item, for denying the universal and catholic church (meaning belike the Church of Rome.)
For these assertions, as there are expressed, he was condemned, and committed to the Sheriffs, and also a certificat directed by the Bishop aforesaid, to the king and Q. Whereby we have apparently to understand, that the said Richard Lush, thus condemned by Bishop Borne, was there burnt and executed, unless peradventure in y e mean season he died or was made away in the prison: whereof I have no certeinty to express.
A note of John Hullier Minister and Martyr burned at Cambridge.
COncerning the story of John Hullier, Martyr, partly mentioned before pag. 1864. for the more full declaratiō of the death and martyrdom of that good man, because the story is but rawly and imperfectly touched before for the more perfetting thereof, I thought thereunto to add that which since hath come to my hand, as followeth.
First John Hullier was brought up at Eaton college and after, according to the foundation of that house, for that he was ripe for the vniuersitye, he was elected scholar in y e kings college where also not tarrying full the 3. years of probation, before he was fellow of the College, he after a little season was one of the x. Conductes in the kings college, which was an. 1539. Then at length in process of time, he came to be Curate of Babrame 3. miles from Cambridge, and so went afterward to Linne: where he having diverse conflicts with the papists, was from thence carried to Eli, to D. Thuriby then bishop there: who after diverse examinations, sent him to Cambridge Castle, where he remained but a while.
From thence he was conveyed to the town prison commonly called the Tolboth, lying there almost a quarter of a yere, while at length he was cited to appear at great S. Mary's on Palmsonday evē, before diverse Doctors, both Divines & Lawyers, amongst whō was chiefest Doctor Shaxton, also Doct. Young, D. Sedgewike, Doct. Scot, Mitch, and others. Where after examination had, for that he would not recant, he was first condemned, the sentence being read by D. Fuller.
Then consequently he was disgraded after their popish manner with scraping crown and hands. When they had disgraded him, he said cheerfully: this is the ioyfullest day that ever I saw, and I thank ye all, that ye have delivered and lightened me of all this paltry.
In the mean time whilst it was doing, one standing by, asked Hullier what book he had in his hand. Who answered a testament. Wherat this man in a rage took it and threw it violently frō him. Thē was he given over to the secular powers, Brasey being Major, who carrying him to prison, again, took from him all his books, writings, & papers.
On Maundy Thursday coming to the stake, he exhorted the people to pray for him, & after holding his peace and praying to himself, one spake to him saying, the Lord strenthē thee. Wherat a Sergeant named Brisley, stayed & bad him hold his tongue or else he should repent it.
Nevertheless Hullier answered and said (either thus or very like the effect was all one) friend I trust that as God hath hitherto begun, so also he will strengthen me, & finish his work vpō me. I am bidden to a Maundy, whether I trust to go, & there to be shortly. God hath laid the foundation, and I by his aid will end it.
Then going to a stool (prepared for him to sit on) to have his hosen plucked of, he desired the people to pray for him again, and also to bear witness that he died in the right faith, and that he would seal it with his blood certifying them that he died in a just cause, and for the testimony of the verity and truth, & that there was no other rock but Jesus Christ to build upon, under whose banner he fought, and whose soldier he was: and yet speaking, he turned himself about towards the East, and exhorted the people there likewise.
Now it chanced on a bancke to stand three Archpapistes George Boys, Henry Barley, & Gray, all three of Trinity College. This Boys was one of the Proctors of the Uniuersity that year. To whom Mayster Graye spake, saying: hear ye not master Proctor, what blasphemy this fellow uttereth? surely it is evil done to suffer him.
At whose words, this Boys spake with a loud voice: M. Major, what mean ye? if ye suffer him thus to talk at liberty, I tell ye the Counsel shall hear of it, and we take you not to be the Queens friend. He is a pernicious person, and may do more harm then ye wote of. Wherat simple Hullier as meek as a Lamb, taking the matter very patiently, made no answer, but made him ready uttering his prayer. Which done, he went meekly himself to the stake, and with chains being bound, was beset with reed & wood, standing in a pitchbarrell, & the fire being set to, not marking the wind, it blew the flame to his back. Thē he feeling it, began earnestly to call upon God. Neuertheles his friends perceiving the fire to be ill kindled, caused the Sergeantes to turn it and fire it in that place where the wind might blow it to his face.
That done, there was a company of books which were cast into the fire, and by chance a Communion book fell between his hands, who receiving it joyfully, opened it, & read so long as the force of the flame & smoke caused him that he could see no more: and then he fell again to prayer holding his hands up to heaven, & the book betwixt his arms next his heart, thanking God for sending him it: and at that time the day being a very fair day & a hot, yet the wind was somewhat up, and it caused the fire to be the fiercer, and when all the people thought he bad been dead, he suddenly uttered these words: Lord Jesus receive my spirit, dying very meekly
The place where he was burned is called Jesus grene, not far from Jesus College. Seager gave him certain gunpouder, but little to y e purpose: for he was dead before it took fire. All the people prayed for him, and many a tear was shed for him. Which the Papists seeing, cried, he was not to be prayed for, & being but a damned man, it could profit him nothing: nevertheless they continued praying. Wherat the Papists fell in such a rage that they manaced them with terrible threatenings to ward. His flesh being consumed, his bones stood upright evē as if they had been alive. Of the people some took as they could get of him, as pieces of bones. One had his heart • , the which was distributed so far as it would go: one took the scalp and looked for the tongue, but it was consumed except the very root.
One roūded him in the ear and desired him to be constant to the end, at which he spake nothing, but shown a joyful countenance, and so continued both constant and joyful to the end.
A Note of Thomas Rede.
THo. Rede who was burned at Louis, as it appeareth above pag. 1807. before he was in prison, determined w t himself to go to church. The night following, he saw in a vision, a company of talle young men in white, very pleasant to behold: to whō he would have joined himself, but it would not be.
Then he looked on himself and he was full of spots, & therewith waked & took hold and stood to the truth: god be thanked therefore, and so constantly was burned with his fellows, as is above specified. pag. 2095.
Simon Miller and Elizabeth Cooper burnt at Norwich.
IN the Moneth of Iulye next ensued the Martyrdom of Simon Miller and Elizabeth Cooper. This Simon dwelling then in the Town of Linne, a Godly and zealous man in the knowledge of the Lord and of his truth, detesting and abhorring the contrary enforced Religiō thē set forth, came from Linne to Norwich, where he standing in the press and hearing of the people, coming out the same time from their popish service ended in the Church, began to ask them coming out of the Church, where he might go to have the communiō. At which words diverse much maruelling to hear & see his boldness, one that was an evil disposed Papist, hearing y e same, said: y t if he would needs go to a communion, he would go bring him thither where he should be sped of his purpose. Wherupō shortly after he was brought to the Chancellor of Norwich (whose name was Dunning:) who after a few words & small talk passed with this examinate, committed him to Warde.
In the mean while as he was in examination, he had in his shoo his confession written in a certain paper, whereof a piece appearing above his shoo, was spied and taken out. The Chancellor asking if he would stand to the confession of the same faith therein contained, he constantly affirmed the same. Wherupō as is said, he was committed. Thus the said Simon being in the Bishops house under custody of the keeper there called M. Felow, how it happened it is not certain, whether by gentleness of the keeper (who was somewhat gentle that ways) or by leave givē of the Bishop: or else whether he had cōdescended of a purpose to their articles, he was dismissed and went home to his house at Linne. Where he continued a certain space, while he had disposed and set there all things in order.
That done, he returned again to the bishops house to his prison and keeper, till the time at length he constantly abiding in his professed purpose, & defense of God's truth, was by the said bishop and his Chancellor condemned and committed to the fire about the xiii. day of July.
Elizabeth Cooper Martyr.
WIth this Simon Miller also was burnt one Elizabeth Cooper (as is aforesaid) a Pewterers Wife, dwelling in Saint Andrew's parish in Norwich, where she had before recanted, and being vnquyet for the same, and greatly troubled inwardlye, at the last came into the said Saint Andrew's Church, the people being at their popish service, and there standing in the same, said she revoked her recantation before made in that place, and was heartily sorry that ever she did it, willing the people not to be deceived, neither to take her doings before for an example. &c. These or such like words she spake in the Church.
Then cried one Bacon of the said Parish, laying his arms abroad, saying: Mayster Sheriff, will you suffer this? and repeating the same, urged him to go from the church to her house, at whose knocking she came down, & was taken and sent to prison.
This Sheriff (named M. Thomas Sutterton) & she had been servants together before in one house, & for the friendship he bare unto her, & the more for the gospels sake he was very loath to do it, but that he was enforced by those other persons (before specified) much against his own conscience, which he now earnestly repenteth.
This good woman being condemned, and at the stake with Simon Miller to be burnt, when the fire came unto her, she a little shrunk thereat, with a voice crying once, ha. When the said Simon Miller heard the same, he put his hand behind him toward her, and willed her to be strong, and of good cheare: For good sister (said he) we shall have a joyful and a sweet supper. Whereat she being, as it seemed thereby strengthened, stood as still and as quiet as one moste glad to finish that good work which before most happily she had begun. So in fine she ended her life with her companion joyfully, committing her soul into the hands of almighty God.
The Martyrdom of x. faithful and blessed Martyrs, five men and five women, burnt at Colchester, five in the forenoon, and five in the afternoon, for the testimony and witness of Christ Jesus and his glorious Gospel.
AS it is no n • w thing in those whom we call Prelates and Priests of the Church, to be raysers up of persecution against Christ and his poor flock: so is it much to be marvelled or rather lamented, that noble persons, and mē of honor, and worship, would be made such Ministers to serve the affections of these tyrants, as commonly, as well in all y e sorrowful days of the late Queen Mary, as namely in this present story is to be marked.
And first thou rememberest (gentle Reader) how mention was made a little before pag. 1863. of xxij. which were sent up prisoners together from Colchester to London by the Earl of Oxford, the Lord Darcy, Master Tyrrell of Saint Osithes, and other Commissioners & Justices. &c. The which xxij. (as is aforesaid) through a gentle submission put unto them, were afterward released & delivered.
In the number of these foresaid xxij. was one William Mount of Muchbently in Essex, husbandman, with Alice his wife, and Kose Allin maid, the daughter of the said Alice Mount: which coming home again to their house at Muchbently aforesaid, refrayned themselves from the unsavory service of the Popish Church, and frequēted the company of good men and women which gave themselves diligently to reading, inuocating, & calling upon the name of God through Christ: whereby they so fretted the wicked Priest of the town called Syr Thomas Tye, & other like unto him, that casting their heads together, they made a pestilent Supplication to the Lord Darcy, in the name of the whole Parish, the tenor whereof hereafter followeth.
The manner of a Supplication to the Lord Darcy, and by him delivered to Syr John Kingstone Priest and Commissary.
PLeaseth it your honorable Lordship to be advertised y t we confess, whilst your good Lordship lay here in the country, the people were stayed in good order, to our great comfort: but since your Lordship’s departure, they have made digression from good order in some places, & namely in the Parish of Muchbentley, by reason of three seditious persons, William Mount and his wife, & Rose her daughter, who by their colorable submission (as it doth appere) were dismissed and sent noun from the Bishop of London, and since their coming home thei have not only in their own persons shown manifest signs and tokens of disobedience, in not coming to the Church, nor yet observing other good orders: but also most maliciously and seditiously have seduced many from coming to the Church, and frō obeying all other good orders, mocking also those that frequent the Church, and calling thē Church Owls, and blasphemouslye calling the blessed Sacrament of the alter a blind God, with diverse such like blasphemies. In consideration whereof, may it please your honor (for the love of God, and for the tender zeal your good Lorshippe beareth to Justice, and common peace and quietness of the king and Queens Majesty's loving subjects) to award out your warrant for the said William Mount, his wife, & Rose her daughter, that they being attached & brought before your good Lordship, we trust the rest will fear to offend (their ring leaders of sedition being apprehended) to the quietness of their obedient subjects.
This being done, the said sir Thomas Tye bethought with himself where the persecuted did resort. For in the beginning of Queen Mary's reign, for a xii. month and more, he came not to the Church, but frequented the cōpanye of Godlye men and women, which abstained from the same, and as they thought, he labored to keep a good conscience, but the sequel shown him to be a false brother.
Now (as I said) he partly knowing y e places of refuge for honest mē, did further inquire of other about y e same, & being thereof sufficiently (as he thought) instructed to his purpose, immediately about y e time the supplication above specified was exhibited to y e said L. Darcy, wrote secretly a letter to Boner B. of Londō, wherein he maketh his account how he had bestowed his time, & cōplayned of diverse honest mē, among the which was the said W. Mount & his company. The tenor of which letter hereafter followeth.
*A Letter sent to Boner Bishop of London, from Syr Thomas Tye Priest.
RIght honorable Lord, after my bounden duty done in most humble wise, these shall be to signify unto your Lordship the state of our parties concerning religion. And first since the coming down, of the 24. rank heretics dismissed from you, the detestable sort of Schismatics were never so bold since the king and Queens Majesty's reigns as they are now at this present. In Muc • bently where your Lordship is Patron of the Church, since Williā Mount, & Alice his wife, with Rose Allin her daughter came home, they do not only absent themselves from the church, and service of God but do daily allure many other away from the same, which before did outwardly show signs & tokens of obedience.
They assemble together upon the Sabbath day in the time of divine service, sometimes in one house, sometime in another, and there ke • pe their privy conventicles and schools of heresy. The Iurates saith, the Lord's Commission is out, & they are discharged of their oath. The Quest men in your Archdeacons visitation alleged that forasmuch as they were once presented & now sent home they have no more to do with them nor none other Your Officers saith, namely Mayster Boswell, that the Coūsell sent them not home without a great consideration. I pray God some of your Officers prove not favorers of heretics. The rebels are stout in the Town of Colchester.
The ministers of the Church are hemd at in the open streets, and called knaves. The blessed Sacrament of the alter is blasphemed and railed upon in every Alehouse and Tavern. Prayer and fasting is not regarded. Seditious talks and news are rife, both in town and country, in as ample and large manner, as though there had no honorable Lord's and Commissioners been sent for reformation thereof. The occasion riseth partly by reason of John Lone of Colchester H • e • h (a perverse place) which John Lone was twice indicted of heresy, and thereupon fled with his wife and household, and h • s goods ceased within the Town of Colchester, to the King and Queens Majesty's use. Nevertheless the said John is come home again, and nothing said or done to him. Whereupon the heretics are wonderfully encouraged, to the no little discomfort of good and Catholic people, which daily prayeth to God for the profit, unity, and restauration of his Church again, which thing shall come the sooner to pass, through the travel and pains of su • h honorable Lord's and reverend fathers, as your good Lordship is, unto whom I wish long life and continuance, with increase of much honor.
From Colchester the xviij. of December.
Your humble Bedes man Thomas Tye Priest.
When Iudasly this wicked Prieste had thus wrought his malice against the people of god, within a while after, the storms began to arise against those poor persecuted William Mount and his company, whereby they were enforced to hide themselves from the heat thereof. And continuing so a little space at last, the vii. day of March. an. 1557. being the first Sunday in Lent, and by 2. of the clock in the morning, one Master Edmund Tyrrell (who came of the house of that Tyrrels which murdered king Edward the v. and his brother) took with him the Bailiff of the hundred called William Simuell, dwelling in Colchester, and the two Cōstables of Muchbently aforesaid named John Baker & William Harries with diverse other, a great mumber: & besetting the house of the said William Mount round about, called to them at length to open the door, which being done M. Tyrrell with certain of his company, went into the chamber where the said father Mount and his wife lay, willing them to rise: for (said he) ye must go with us to Colchester Castle. Mother Mount hearing that, being very sick, desired that her daughter might first fetch her some drink: for she was (she said) very ill at ease.
Then he gave her leave & bad her go. So her daughter the forenamed Rose Allin, maid, took a stone pot in one hand, & a candle in the other, & went to draw drink for her mother: & as she came back again through the house, Tyrrel met her, & willed to give her father & mother good counsel, and to advertise them to be better Catholic people.
Syr, they have a better instructour then I. For the holy Ghost doth teach them I hope, which I trust will not suffer them to err.
Why, said Mayster Tyrrell, art thou still in that mind, thou noughty housewife? Mary it is time to look upon such heretics in deed.
Then I perceive you will burn, gossip, with the rest, for companies sake.
No syr, not for companies sake, but for my Christ's sake, if so I be compelled, and I hope in his mercies, if he call me to it, he will enable me to bear it.
So he turning to his company, said: Syrs this gossip will burn: do ye not think it? Mary sir, quoth one, prove her, and you shall see what she will do by and by.
Then that cruel Tyrrill taking the candell from her, held her wrest, and the burning candell under her hand, burning cross wise over the back thereof, so long till the very smowes cracked a sūder. Witnes hereof Williā Kandler then dwelling in Muchbently, which was there present and saw it. Also Mistress Bright of Romford, with Anne Starky her maid, to whom Rose Allin both declared the same, and the said Mistress Bright also ministered salve for the curing thereof, as she lay in her house at Romforde going up towards London with other prisoners.
In which time of his tyranny, he said often̄ to her: why whore wilt thou not cry? Thou young whore, wilt thou not cry? &c. Unto which always she answered, that she had no cause, she thanked God, but rather to rejoice. He had, she said more cause to weep then she, if he considered the matter well. In the ende, when the sinnowes (as I said) brake that all the house heard them, he then thrust her from him violently, and said: ha strong whore, thou shameless beast, thou beastly whore. &c. with such like vile words. But she quietly suffering his rage for the time, at the last, said: Syr, have ye done what ye will do? And he said, yea, and if thou think it be not well, then mend it.
Mend it? nay, the Lord mend you, and give you repentance, if it be his will. And now if ye think it good begin at the feet, and burn the head also. For he that set you a work, shall pay you your wages one day I warrant you: and so she went and carried her mother drink as she was commanded. Furthermore, after the searching of the house for more company, at the last they found one John Thurston and Margaret his wife there also, whom they carried with the rest to Colchester Castle immediately.
And this said Rose Allin being prisoner, told a friend of hers this cruel act of the said Tirrell, and showing him the manner thereof▪ she said: while my one hand (quoth she) was a burning, I having a pot in my other hand, might have laid him on y e face with it, if I had would? for no mā held my hand to let me therein. But I thank God (quoth she) with all my heart, I did it not.
Also being asked of another howe she could abide the painful burning of her hand, she said, at first it was some grief to her, but afterward, the longer she burned the less she felt, or well near none at all.
And because Mayster Tyrrell shall not go alone in this kind of cruelty, you shall hear another like example of a blind Harpers hand burnt by Bishop Boner, as is testified by the relation of Ualentine Dyngley sometime gentleman to the said Bishop: who declared before credible witness, as followeth: how the said Bishop Boner having this blind Harper before him, spake thus unto him: that such blind abiectes which follow a sort of heretical Preachers, when they come to the feeling of the fire, will be the first that will fly from it.
To whō the blind man said: that if every joint of him were burnt, yet he trusted in the Lord not to fly. Then Boner signifying privily to certain of his men about him what the should do, they brought to him a burning coal. Which coal being put into the poor man's hand, they closed it fast again, and so was his hand piteously burned. Amongest the doers whereof was the said master Ualentine Dyngley witness and reporter hereof, as is afore declared.
We read in the story of Titus Liuius of king Porsēna: who after the burning of the righte hand of M. Scaeuola, which came purposely to kill him, being only contented therewith, sent him home to Rome again. But thus to burn the hands of poor men and women which never meant any harm unto them, and yet not contented with that, but also to consume their whole bodies without any just cause, we find no example of such barbarous tyranny, neither in Titus Liuius, neither in any other story amongst the heathen.
But to return to our Colchester Martyrs again, as touching William Munt & his Wyfe, and burning of their daughter Rose Allins hand, sufficient hath been declared. With the said William Munt and his family, was joined also in the same prison at Colchester, another faithful brother named John Johnson, alias Aliker, of Thorpe, in the County of Essex laborer, of the age of xxxiiij. years, having no wife alive, but three young children, who also was with them indicted of heresy, and so all these four lay together in Colchester Castle.
The other six prisoners lay in Mote Hall in the said town of Colchester, whose names were:
First, William Bongeor, of the parish of S. Nicholas in Colchester, Glasier, of the age of lx. years.
2. Tho. Benold of Colchester, Talow Chaundler.
3. W. Purcas of Bocking in the County of Essex, Fuller, a young man, of the age of xx. years.
4. Agnes Syluerside, alias Smith, dwelling in Colchester, widow of the age of lx. years.
5. Helene Ewring, the wi • e of John Ewring, Myller, dwelling in Colchester, of the age of five and forty years or thereaboutes, who was one of the two and twenty prisoners mentioned before. pag. 1863. sent up in bands frō Colchester to London, and after being delivered with the rest, repaired home to Colchester again to her husband, where notwithstanding she enjoyed her liberty not very long: for shortly after her return, met with her one Rob. Maynard then Bailiff of Colchester, a special enemy to God's Gospel, who spying her, came to her, & kissed her, & bade her welcome home from London. Unto whom she considerately answered again, and said, that it was but a Judas kiss. For in the end (quoth she) I know you will betray me: As in deed it came to pass, for immediately after that talk she was apprehended by him again, & there lodged with the rest in the town prison (as is aforesaid) called the Mote hall.
6. The sixth of this company was Elizabeth Folkes, a young maid, and servant in Colchester, of the age of twenty years.
These six were imprisoned in the town prison of Colchester, called Mote Hall, as the other sour above specified, were in the Castle.
Divers examinations these good men had at sundry times before diverse Justices, Priests, and Officers, as M. Roper, John Kingstone Commissary, John Boswell Priest and Boners Scribe, and others moe, whereof the said Boswell made relation to Bishop Boner, certifying him of their depositions, as is to be read in our first book of Acts and Monumentes. pag. 1607. Last of all they were examined again in Mote hall the xxiij. day of June, by doctor Chadsey, John Kingstone Commissary, with other Priests, & Boswell the Scribe, in the presence of the two Bailiffs of Colchester, Robert Brown & Robert Maynard, with diverse other Justices both of the town & country, and other Gentlemen a great sort: at which time and place, and before the said persons, they had sentence of condemnation read against thē, chiefly for not affirming the real presence of the Sacrament in their Aultar. The effect of their words therein, was this, or such like, as here followeth.
First the Lord's faithful prisoners in Mote Hall.
WIlliā Bongeor, of the parish of S. Nicolas in Colchester, Glasier, said: that the sacrament of the alter was bread, is bread, & so remaineth bread, & for the consecration it is not the holier, but rather the worse. To this he did stand, as also against all the rest of their Papistical doctrine: and so had sentence read against him.
Thomas Benold of Colchester, Talow Chaundler, affirmed the like in effect that the said Williā Bongeor did: and so had sentence also read against him.
W. Purcas of Bocking said, that when he received the sacrament, he received bread in an holy use, that preacheth the remembrance that Christ died for him. To this he stood and against other their popish matters: and so also had sētense read against him.
Agnes Syluerside, alias Smith, said: that she loved no Consecration. For the bread and wine is rather worse then better thereby, she said. This good old woman answered them with such sound judgment and boldness, to everything they asked her, that it rejoiced the hearts of many, and especially to see the patience of such a reverend old age, against the taunts and checks of her enemies. To this she also stood, and had sentence read against her in like manner.
Helene Ewring answered the like in effect as y e other did, clearly denying all the laws set forth by the Pope, w t her whole heart. This good woman was somewhat thick of hearing, but yet quick in understanding the Lord's matters (his name therefore be praised.) Agaynst her also there was sentence read.
Elizabeth Folkes the young maiden, being examined whether she believed the presence of Christ's body to be in the Sacrament substantially and really, or no: answered, that she believed that it was a substantial lie, and a real lie. At which words the Priests and others chafed very much, and asked her again, whether after the Consecration there remained not the body of Christ in the Sacrament. And she answered, that before Consecration and after, it is but bread, and that man blesseth without God's word, is cursed & abhominable by the word. &c. Then they examined her of confession to the Priest, of going to church to hear Mass, of the authority of the Bishoppe of Rome. &c. Unto all which she answered, that she would neither use nor frequent none of them all, by the grace of God, but utterly detest and and abhor them from the bottom of our heart, and all such trumpery.
Then read they the sentence of condemnation against her. In which time Doct. Chadsey wept, that the tears trickled down his cheeks. So the sentence being read, she kneeled down on both her knees, lifting up her hands & eyes unto heaven, with servant prayer in audible voice praising God that ever she was borne, to see that moste blessed and happy day, that y e Lord would count her worthy to suffer for the testimony of Christ: and Lord, said she (if it be thy will) forgive them that this have done against me, for they know not what they do. Then rising up, she exhorted all those on the Benche, to repentance, especially those who brought her to prison, as Robert Maynard the Bailiff, and such like: which Maynard commonly when he sat in judgment upon life and death, would sit sleeping on the Bench many times: so careful was his mind on his Office.
Further she willed halting Gospellers to beware of blood, for that would cry for vengeance, &c. And in y e end she told them all, laying her hand on the Barre, if they d • d not repent their wicked doings therein, that undoubtedly the very bar should be a witness against them at y e day of judgment, that they had there that day shed innocente blood.
This Elizabeth Folkes, the day before she was condemned, was examined only upon this article, whether she believed that there was a Catholic Church of Christ or no. Unto which she answered, Yea. Then was she immediately (by Bowsels means the Scribe) delivered unto her uncle Holt▪ of the same town of Colchester, to keep who carried her home unto his house: & she being there, might have departed thence many times, if she had would: for there was means offered to convey her away. But she hearing that some doubted that she had yielded to the Pope (although it was most untrue) would in no wise content her self, but wept, and was in such anguish of mind and terror of conscience, that (no remedy) she would to the Papists again, for any persuasions that could be, and coming before them at Cosins house at the white Harte in Colchester, she was at utter defiaunce with them and their doctrine: and so had, as ye have heard in the end, a papistical reward, as the rest of her brethren had.
The Lord's faithful prisoners in Colchester Castle.
WIlliam Munt of Muchbentley in Essex, of the age of 61. years, said: that the sacrament of the Aultar was an abhominable Idol, and that if he should observe any part of their popish proceedings, he should dysplease God, and bring his curse upon him, and therefore for fear of his vengeance he durst not do it. This good father was examined of many things, but God be thanked, he stood to the truth and in the end therefore had sentence of condemnation read against him.
John Johnson of Thorpe in Essex, wydower of y e age of xxxiiii. years, was examined as the rest, and made answer in such sort, as the Papists counted them none of theirs, and therefore condemned him with their bloody sentence, as they had done the rest before. This John. Johnson affirmed, that in the receiving of the sacrament, according to Christ's institution, he receiveth the body of christ spiritually. &c.
Alice Munt, the wife of the said William Munt, of y e age of xli. years, being also examined as the rest, said and confirmed the same in effect as her husband did, and was therefore also condemned by their bloody sentence in like manner.
Rose Allyn maid, the daughter of the said Alice Munt of the age of twenty years, being examined of auricular confession, going to the church to hear Mass, of the Popish seven sacraments &c. answered stoutlye that they stank in the face of God, and she durst not have to do with them for her life, neither was she (she said) any member of theirs: for they were the members of Antichrist, and so should have (if they repented not) the reward of Antichrist. Being asked further, what she could say of the Sea of the Bishop of Rome, whethere she would obey his authority or no: she answered boldly, that she was none of his. As for his See (quoth she) it is for Crowes, kytes, owls and Ravens to swim in, such as you be, for by y e grace of God I shall not swim in that See, while I live, neither will I have anything to do therewith. Then read they the sentence of condemnation against her, and so sent her unto prison again unto the rest, where she song with great joy, to the wonder of many.
Thus these poor condemned Lambes, being delivered into the hands of the secular power, were committed again everyone unto y e Prison from whence they came, where they remained w t much joy & great comfort (in continual reading, and inuocating the name of God) ever looking and expecting the happy day of their dissolution. In which time the cruel Papists left not their mischievous attempts against them (although they would seem now to have no more to do with thē) for bloody Boner, whose throat never cried ho, shortly a • ter got a writ for the burning of the foresaid ten good creatures, and to show the more diligence in the cause, he sent his own trusty man down with it, named Edward Cosin, and with him also his letter for the furtherance of the matter, the thirtye day of July, the next month after the condemnation.
The writ being thus received of the said Bailiffs, & they having then no leisure thereaboutes, appointed the day of y e executiō thereof, to be y e second day of August next following. And because the faithful souls were in two several Prisons, as the Castle was for the Country and Mote Hall for the Town, therefore it was agreed among them, that they in Mote Hall should be burnt in the forenoon and those at the Castle, by the Sheriff of y e Shyre, in the after noon, as here thou mayest see it more plain how it came to pass accordingly.
The second day of August. 1557. betwixt six and seven of y e clock in y e morning, was brought from Mote Hal unto a plat of ground hard by the town wall of Colchester on the outward side, William Bongeor, William Purcas Thomas Benold, Agnes Siluerside alias Smith. Helene Euring & Elizab. Folkes aforenamed, which being there, & all things prepared for their martyrdom at the last these said constant martyrs kneeled down and made their humble prayers to God, but not in such sort as they would: for the cruel tyrants would not suffer them: especially one Mayster Clere among the rest (who sometime had been a Gospeller) shown himself very extreme unto them: the Lord give him repentance (if it be his good will) & grace to be a better man. Whē they had made their prayers, they rose, & made them ready to the fire. And Elizabeth Folkes when she had plucked off her Peticote, would have given it to her mother, (which came and kist her at the stake, and exhorted her to be strong in the Lord) but the wicked there attending, would not suffer her to give it. Therefore taking the said peticote in her hand, she threw it away from her saying: Farewell all the world farewell faith, farewell hope: and so taking the stake in her hand, said: Welcome love &c. Now she being at the stake, and one of the Officers nailing the chain about her, in the striking of y e staple, he mist the place and strake her with a great stroke of the hammer on the shoulder bone: whereat she suddenly turned her head lifting up her eyes to the Lord, and prayed
When all six were also nailed likewise at their stakes and the fire about them, they clapped their hands for joy in the fire, that the standers by (which were by estimation thousands) cried generally all almost: The Lord strength̄ them, the Lord comfort them, the Lord pour his mercies upon them, with such like words, as was wonderful to hear.
Thus yielded they up their souls and bodies into y e Lord's hands, for the true testimony of his truth. The Lord grant we may imitate the same in the like quarrel (if he so vouche us worthy) for his mercies sake. Amen.
In like manner, the said day in the afternoon, was brought forth into the Castle yard, to a place appointed for the same, W. Munt. John Johnson, Alice Munt, and Rose Allyn aforesaid, which godly constant persons, after they had made their prayers, and were joyfully • yed to the stakes, calling upon the name of God, and exhorting the people earnestly to flee from Idolatry, suffered their martyrdom with such triumph and joy, that the people did no less shout thereat to see it, then at the other that were burnt the same day in the morning.
Thus ended all these glorious x. souls that day, their happy lives unto the Lord, whose ages all did grow to y e sum of 406. years or thereaboutes. The Lord grant we may well spend our years and days likewise to his glory. Amen.
John Thurston died in Colchester Castle.
BEfore you have heard of y e taking of one I. Thurston at Muchbentley, in the house of one William Munt of the same town: which said John Thurston afterward, about the month of Maye, in the year aforesaid, died in Colchester Castle, a constant confessor of Jesus Christ.
The story and death of George Eagles, otherwise termed Trudgeouer, a most painful trauayler in Christ's Gospel, who for the same Gospel most cruelly was martyred by the cruel papists.
AMong other Martyrs of singular virtue and constancy, one George Eagles deserveth not the least admyration, but is so much the more to be commended, for that he having little learning or none, most manfully served & fought under the banner of Christ's Church. For oftentimes the will and pleasure of God is to beautify & adorn his kingdom w t the weak & simple instruments of this world: such as in the Old Testament Amos was, who w t many other of obscure and unknown names, were called from the heardes and soldes to the honor of Prophets: as likewise we read of the Apostles that were called from fishermens craft, and put into churches. Wherefore this George Eagles is not to be neglected for his base occupation, whom Christ called thence to set forth and declare abroad his Gospel. Rather we ought to glorify GOD the more thereby in his holiness, which in so blind a time inspired him with the gift of preaching, and constancy of suffering: who after a certain time he had used the occupation of a Taylor, being eloquent and of good utterance, gave and applied himself to the profit of Christ's Church.
Which man, as before in those moste bright and clear days of king Edw. the 6. he had not unfruitfully shown and preached the power & force of y e Lord: so afterward in the tempestious time and fall of the church (at what time the confessors of Christ and his Gospel were turmoiled, diverse of thē murdered, parte banished, & other some constrained for fear not to show their heads) he expressed and uttered his manly stomach. For he wandering abroad into diverse and far Countries, where he could find any of his brethren, he did there moste earnestly encourage & comfort them, not tarrying in this town, and sometime abidyng in that certain mōthes together, as occasion served, lodging sometime in the Country & sometime for fear living in fields & woods, who for his immoderate & unreasonable going abroad, was called Trudgeouer. Oftentimes he did lie abroad in the night without covert spending the most part thereof in devout and earnest prayer.
His diet was so above measure spare and sclender, that for the space of three years, he used for the moste parte, to drink nothing but very water, whereunto he was compelled through necessity of the time of persecution: & after whē he perceived that his body by God's providence proved well enough with this diet, he thought best to inure himself therwithall against all necessities.
Now when he had profited Christ's Church in this sort, by going about and preaching the Gospel a year or two, and especially in Colchester and the quarters thereabout, that privy enemy which envieth always the salvation and blessed estate of the good, lurketh & layeth wait by all means possible for him, so that there were diverse espies sent out, who had in commandment, where soever they found him, to bring him either quick or dead.
But when this their attempt could not prevail, but all was in vain (the said Eagles with his brethren keeping in close, and hiding themselves in out and dark places, as in barns, thickets, holes, and privy closets) his adversaries went about another way to compass this their enterprise of taking him. For in the Queens name a grievous Edicte was proclaimed throughout four Shyres Essex, Suffolk, Kent, and Norfolk, promising y e party that took him, twenty pound for his pains: doubtless a worthy hire to entice any Jew to treachery. For being inflamed with greedy desire of the money, devised and invented all ways and reasons they could possible to be enriched with the hurt and destruction of this seely man.
At length it came to pass, that this George being seen by chance at Colchester vpō Mary Magdalens day, at which time they kept a Fayre in the Town, should have foorthw t ben delivered to his adversaries, if he perceiving the same (as God would have it) had not conveyed himself away as fast as he could, a great multitude pursuing after, and seeking diligently for him. Who first hid himself in a Groue, and then from thence he stole into a corn field there by, and so lay secretly couched from the violence of his enemies, in so much as they were all, saving one, past hope of taking him, and therefore ready to depart their way.
This one having more subtly and wicked craft in his head then the rest, would not depart thence with his fellows, but climbed up into a high tree, there to view & espy if he might see Eagles anywhere stir or move. The poor man thinking all sure enough, by reason that he heard no noise abroad, rose up upon his knees, and lifting up his hands, prayed unto God. And whether it were for y t his head was above the corn, or because his voice was heard the lurker perceiving his desired pray that he hunted after, forthwith came down, and sodaynly laying hands on him, brought him as prisoner to Colchester. Notwithstanding the greedy and Judas knave which had so much promised him, was fain to be contented with a very small reward, and glad to take that too, least he should have had nothing at all.
This George, not without great lamentation of divers good men: and great lack unto the Church of God (of which to his power he was a worthy instrument) was committed to prison there, and from thence within 4. days after conveyed to Chelmsford, where he abode all that night in devout prayer, and would not sleep, neither would eat or drink, but bread and water. The next day he was carried to London to the Bishop or the Counsayle, and there remained a certain time, & then was brought down to Chelmsford to the Sessions, and there was indicted and accused of treason, because he had assembled cōpanyes together, contrary to the laws and statutes of the Realm in that case provided. For so it was ordained a little before, to avoid sedition, that if men should flock secretly together, above the number of six, they should be attached of treason: which strayte law was the casting away of the good Duke of Somerset before mentioned.
And albeit it was well known that poor Eagles did never anything seditiously against y e Queen, yet to cloke an honest matter withal, and to cause him to be the more hated of the people, they turned religion into a civil offense and crime, and though he defended his cause stoutly and boldly, making a full declaration of his religion or faith before the Judges: yet could he not bring to pass by any means, but that he must neeedes be indicted (as is said) of treason, whose inditement did run much after this fashion.
George Eagles, thou art indicted by y e name of George Eagles, otherwise Trudgeouer the world, for that thou didst such a day make thy prayer, that God should turn Queen Mary's heart, or else take her away.
He denied that he prayed that God should take her away, but he confessed that he prayed that God would turn her heart in his prayer. Well, notwithstanding he was condemned for a traitor, although the meaning thereof was for Religion.
This thing done, he was carried to the new Inn, called the sign of the Crown in Chelmsforde, by the beastly Bailiffs, which some of them were they that before did the best to take him, and being in the Inn, one Richard Potto the elder, an Inholder, dwelling at the sign of the Cock in the same town, did much trouble him in persuading him to confess he had offended the Queen in his prayer which he was condemned for, and to ask her forgiveness.
To whom he said he had not offended her Grace in that behalf. So in process of time he was laid upon a Sled with an Hurdle on it, and drawn to the place of execution being fast bound, having in his hand a Psalm book, of the which he read very devoutly all the way w t a loud voice till he came there: and being on the Ladder, this foresaid Potto did much trouble him w t the matter aforesaid, when he would have uttered other things, till such time as the Sheriff commanded Potto to hold his peace and trouble him no more.
So he made his confession and stood very constant still then he was turned of the ladder. With him were cast certain thieves also, and y e next day when they wer brought out to be executed with him, there happened a thing that did much set forth and declare the innocence and godliness of this man. For being led between two thieves to the place where he should suffer, when as he exhorted both them & all other, to stand steadfastly to the truth, one of these turned the counsel he gave, into a jesting matter, and made but a floute of it.
Why should we doubt to obtain heaven, saith he, for as much as this holy man shall go before us, as captain and leader unto us in the way. We shall flee thither strayt as soon as he hath once made us the entry.
In this, George Eagles and that other did greatly reprove him, who on y e other side gave good heed to Georges exhortation, earnestly be wailing his own wickedness, & calling to Christ for mercy. But the more that the first was bid to be still and to leave off his scoffing, the more perverse did he continue in his foolishness and his wicked behavior. At length he came to the Gallows, where they should be hanged, but George was carried to another place there by to suffer. Between the two it was y e godlyers chance to go the foremost, who being upon y e ladder, after he had exhorted the people to beware and take heed to thenselves, how they did transgress y e commandments of God, and then had committed his soul in to God's hands, he ended his life after a godly and quiet manner.
The mockers turn cometh next, which would have said likewise somewhat, but his tongue did so fumble and falter in his head, that he was not able to speak a word. Fayne would he have uttered his mind, but he could not bring it out. Then did the under Sheriff bid him say the Lord's prayer, which he could not say neither, but stutteringly, as a man would say, one word today, and another tomorrow. Then one did begin to say it, and so bad him say after.
Such as were there and saw it, were very much astonished: especially those that did behold the just punishment of God, against him that had mocked so earnest a matter. George Eagles in the mean time, after he had hanged a small time, having a great check with the halter, immediately one of the Bailiffs cut the halter a sunder, & he fell to the ground being still alive, although much amazed w t the check he had of the ladder.
The one William Swallow of Chelmsford a Bailiff did draw him to the Sledde, y t he was drawn thither on, and laid his neck thereon, and with a Cleauer, such as is occupied in many men's kitchins, and blunt, did hackle off his head, and sometime hit his neck, and sometime his chin, and did foully mangle him, and so opened him. Notwithstanding this blessed Martyr of Christ abode steadfast and constant in the very midst of his torments, till such time as this tormentor William Swallowe did pluck the heart out of his body. The body being divided in four partes, and his bowels burnt, was brought to y e foresaid Swallows door, and there laid upon the fish stalls before his door, till they had made ready a horse to carry his quarters, one to Colchester, and the rest to Harwich, Chelmsford and S. Rouses.
His head was set up at Chelmsforde on the Market Cross on a long pole, and there stood till the wind did blow it down, and lying certain days in the street tumbled about, one caused it to be buried in the Churchyarde in the night. Also a wonderful work of God was it that he shown on this wicked Bailiff Swallow, who within short space after this was so punished, that all the hear went welnere of his head, his eyes were as it were closed up and could scant see, the nails of his fingers and toes went clean off. He was in such case of his body, as though he had been a leper, and now in his last age almost a very beggar, and his wife which he a little after married God hath punished with the falling sickness, or a disease like unto that: which may be a warning or glass for all mē and women to look in, that be enemies to God's true servants.
No less token of his marvelous judgment did God show upon the foresaid Richard Potto, which did so much trouble this George Eagles in the Inn, and at the place of execution, as is above specified. He lived til the beginning of Queen Elizabethes reign, all which time he little joyed, & on a time being in a great chaufe with two or three of his neighbors in his own house, feeling himself not well, he said to one of his servants: Go with me in to the chamber & when he came there, he fell down on a low bed, as heavy as it had been lead, & lay there fomyng at the mouth, & could never speak after, neither yet understand what was said to him, as by all means was tried by his neighbors with signs to him made, but lay as senceles as it had been a very dumb beast, and within three or four days died. God grant that this token sent of God, with many moe like, may be a warning to us ever hereafter, while we shall live unto the worlds end.
Besides this, God hath wonderfully shown his work. For at a time when they laid great wait for this George Eagles: so that it was thought that it was impossible but that he should be taken being so beset, his friends did put him in a Prentice apparill, that is to say, watch • hose, as their manner is, and an old cloke, and set him on a pack of wool, as though he had ridden to carry wool to y e spinners, so he rode amongst the midst of his adversaries and escaped them all for that time. An other troubler of the said George Eagles was also Justice Brown, who enjoyed not his cruelty many years after. &c.
Also when he was at the Sessions at Chelmsforde, there was a rumor raised that he had accused diverse honest men that did keep him in their houses, and was conversant with him, and all to discredit him, which rumor was very false and utterly untrue. Witnes one Reynold, with diverse other dwelling in Chelmsford.
The martyrdom and examination of Richard Crashfield of Wymoundham, condemned to death for the testimony of Jesus Christ.
ABout this time suffered at Norwich, a godly man & a constant martyr of Christ, called Richard Crashfield whose examination before the Chancellor, named Dunnynges, as he penned them with his own hand, so have we faithfully recorded the same.
How say you Syrha, said the Chancellor, to the ceremonies of the Church?
Then said I: what ceremonies?
He said unto me: Do you not believe that all the ceremonies of the church were good and godly?
My answer was: I do believe so many as are grounded in the testament of Jesus Christ.
Tush, said he, do you believe in the Sacrament of the alter?
I said, I knew not what it was.
Then said he: Do you not believe that Christ took bread, gave thanks, brake it, and said: Take, eat, this is my body.
Yes verily, said I, and even as Christ did speak, so did he perform the work.
Tush, said he, do you not believe this, that after the words be spoken by the priest, there is the substance of Christ's body, flesh, and blood? How say you, do you not believe this? Speak man.
I do believe that Christ's body was broken for me upon the Cross, and his blood shed for my redemption, whereof the bread and the wyne is a perpetual memory, y e pledge of his mercy, the ring and seal of his promise, and a perpetual memory for the faithful, unto the ende of the world. So then I was commanded into prison until the next day.
An other examination of Richard Crashfield.
THe day following I was brought forth. Then the Chancellor said unto me: Richard, how say you? Are you otherwise minded then you were yesterdaye? He rehearsing all the words that we had afore, said: are not these your words? Whereto I answered, Yes.
Then said he: how say you, can you not find in your heart, when you come to the Church, to kneel down before the Rood, and make your prayer?
I answered and said, No: rehearsing the commandment of God forbidding the same.
He said: have you not read or heard, that God commanded an Image to be made?
I answered, what Image?
He said, the brazen serpent.
I said, Yes, I have heard it read, how that God did command it to be made, and likewise to be broken down.
Then D. Brigges said: Wherefore did God command the Seraphim and Cherubims to be made?
I said, I could not tell: I would fain learn.
Then said the Chancellor: But how say you to this? can you find in your heart to fall down before the picture of Christ, which is the Rood?
I said, No, I fear the curse of God: for it is written that God curseth the hands that make them, yea, and the hands that make the tools wherewith they are carved.
Then D. Brigges raged, and said: List now what a piece of scripture he hath here gotten to serve his purpose for he will not allow but where he listeth.
Then said the Chancellor: How say you to Confession to the priest? when were you confessed?
I said, I confess myself daily unto the eternal God whom I most grievously offend.
Then the Chancellor said: You do not then take confession to the priest to be good?
I answered, No, but rather wicked.
Then the Chancellor said, How say you by yonder gear, yonder singing, and yonder playing at y e Organs? is it not good and godly?
I said, I could perceive no godliness in it.
Then he said: why, is it not written in the Psalms: that we should praise God with hymmes and spiritual songs?
I said, Yes, spiritual songs must be had: but yonder is of the flesh: & of the spirit of error. For to you it is pleasant and glorious, but to y e Lord it is bitter and odious.
Then said the Chancellor: why, is it not written: My house is an house of prayer?
I said, Yes. It is written also: That you have made my house of prayer a den of thieves.
With that, the Chancellor looked, and said: Have we?
I answered and said, Christ said so. Then was I commanded to ward.
The thursday next following, was D. Brigges sent to me for to examine me of my faith. And he said: Countryman, my Lord Bishop (for love he would have you saved) hath sent me unto you, because tomorrow is your day appointed: therefore my Lord hath thought it meet, that you should declare unto me your faith: For tomorrow my lord will not have much ado with you.
I answered & said: Hath my Lord sent you? It is not you to whom I am disposed to show my mind.
Then he said to me: I pray you show me your mind concerning the sacrament of the altar.
I answered: Are you ignorant what I have said?
He said▪ No: for it was well writ̄. Except you believe, saith he, as the Church hath taught, you are damned both body and soul.
I answered and said: Judge not, least ye be judged: condemn not, least ye be condemned.
And he said: Loe: we shall have a traitor as well as an heretic: for he will disallowe the kings judgment.
I said, No: I do not disallow the kings judgment but yours I do disallowe. For I pray you tell me, howe came you by this judgment?
He answered and said: By the Church: for the Church hath power to save and condemn, for if you be condemned by the church, he ye sure, that you be damned both body and soul.
Then I answered: If you have this power, I am sore deceived. For I believe that Christ shall be our Judge. But now I perceive you will do much for him, that you will not put him to the pain.
Then he said: stand nearer countryman: why stand ye so far off?
I said, I am near enough, and a little to near.
Then he said: Did not Christ say: Is not my flesh meat and my blood drink in deed?
I said: To whom spake Christ those words?
He said: To his Disciples.
I (intending to rehearse the text) said: whereat did Christ's disciples murmur inwardly?
He said: No, they did not murmur, but they were the Infidels (saith he:) for the Disciples were satisfied w t those words
I said: Did not Christ say thus, as he taught at Capernaum? whereas his Disciples murmured, saying▪ This is an hard saying. Who can abide the hearing of it? Jesus perceiving their thoughts: said: Doth this offend you?
Then he raged and said: Oh, thou wrastest the text for thine own purpose. For the disciples did never murmur but the unbelievers, as thou art.
I said: Yes, but I perceive you know not the text.
Then said he with much raging, I will lay my head thereon, it is not so.
Then said I: I have done with you.
Then said he: What shall I tell my Lord of you?
If you have nothing to tell him, youre errand shall be the sooner done, said I. And so we departed.
Then on Friday I was brought forth to receive judgment. Then the Chancellor said unto me: Are you a new man, or are you not?
I answered and said: I trust I am a new man born of God.
God give grace you be so, said he. So he rehearsed all my examination, & said: How say you, are not these your words?
I said, Yes: I will not deny them.
Then he said to Doctor Pore, standing by: I pray you talk with him. Then he alleging to me many fair flattering words, said: Take, eat, this is my body. How say you to this? Do you not believe that it is Christ's body? speak.
I said: Have you not my mind? Why do you trouble me?
He said: What did Christ give you? was it bread, or was it not?
I said: Christ took bread and gave thanks, and gave it, and they took bread, and did eat. And Saint Paul maketh it more manifest, where he saith: So oft as ye shall eat of this bread, and drink of this cup, ye shall show forth the Lord's death until he come. Saint Paul saith not here, as you say: for he saith: So often as you shall eat of this bread. He doth not say, body. So they intendinge that I should go no further in the text, said: Tush, you go about the bush. Aunswere me to the first question. Let us make an end of that.
What say you to the bread that Christ gave? Let me have your mind in that.
I answered: I have said my mind in it.
Then the Chancellor said: No, we will have youre mind in that.
I answered: I have said my mind in it.
Then the Chancellor: No, we will have your mind more plainly: For we intend not to have many words with you.
I said: My faith is fully grounded and stablished, that Christ Jesus the Easter Lamb hath offered his blessed body a sacrifice to God the father, the price of my redemptiō. For by that only sacrifice are all faithful sanctified, & he is our only advocate and mediator, and he hath made perfect our redemption. This hath he done alone, without any of your daily oblations.
Then Doctor Brigges starte up, and said: Truthe, your words are true in deed. You take well the literal sense: but this you must understand, that like as you said that Christ offered his body upon the Cross, which was a bloody sacrifice, and a visible sacrifice: so likewise we daily offer the self same body that was offered upon the cross, but not bloody and visible, but invisible, unto God the father.
Do you offer Christ's body, I said? Why then chrystes sacrifice was not perfect. But Christ is true, when all men shall be liars.
Then he said: Thou shalt not fear him that hath power to kill the body: but thou shall fear him that hath power to kill both body and soul.
I answered & said: It is not so But the text is thus: Thou shalt not fear them that have power to kill the body, and then have done what they can. But thou shalt fear him that hath power to kill both body and soul, and cast them both into hell fire, and not them.
He answered and said: Yes, for it is the Church.
I answered and said: Why, Christ saith: I give my life for the redemption of the world. No man taketh my life from me (saith he) but I give it of mine own power, and so I have power to take it again. Therefore Christ y e son of god did offer his blessed body once for all. And if you will presume to offer his body daily, then your power is above Christ's power. With that he chafed, and said: What, shall we have doctrine? Ye are not hereto appointed.
Then the Chancellor stood up, and said: will ye turn from this wicked error, and be an example of goodness, as you have been an example of evil (for by youre wicked reading you have persuaded simple women to be in this error) and ye shall have mercy.
And I said: it is of God that I do crave mercy, whom I have offended, and not of you.
Then said the Chancellor: When were you at youre parish Church? These two years and more you have stand excommunicate. Wherefore you are condemned. And so I was condemned.
Thus hast thou, gentle Reader, the examinations of this godly young man, set forth and written with his own hand, who not long after his condemnation was by y e Sheriffs and Officers there, brought to the stake, where with much patience and constancy he entered his blessed Martirdome. At the burning of which Christian Martyr one Thomas Carman the same time was apprehended, by what occasion, it is not yet to us fully certain, whether it was for words, or for praying with him, or for pledging him at his burning, concerning which Thom. Carman, his story hereafter followeth in his order and place, further to be seen.
One Friar and a certain godly woman burned at Rochester, who was the sister of George Eagles.
ABout the same time and month, one named Friar, w t a woman accompanying him, who was the sister of George Eagles in the like cause of righteousness, suffered the like martyrdom by the unrighteous papists, whose tyranny the Lord of his mercy abate & cut short, turning that wicked generation, if it be his will, to a better mind.
*The apprehension and death of Maistres Ioyce Louis, the wife to Thomas Louis, of Manceter, most constantly suffering for God's word at Lichfield.
MAistresse Ioyce Louis, a gentlewoman borne, was delicately brought up in the pleasures of y e world having delight in gay apparel & such like foolishness, with y e which follyes, the most part of the Gentlefolkes of England were then and are yet infected, who was married first to one called Appelby, afterward to Thomas Louis of Manceter. In the beginning of Queen Mary's time she went to the Church and heard mass as others did, but when she heard of the burning of that moste godly & learned M. Laurence Saunders, who suffered in Coventry, she began to take more heed to the matter, and inquired earnestly of such as she knew feared God, y e cause of his death: and when she perceived it was because he refused to receive the Mass, she began to be troubled in conscience & waxed very unquiet, & because her house was even hard by M. John. Glouers house, of whom mention was made before. pag. 1614. and 1620. a man of blessed memory and of a singular example of his unfeigned godliness and manifold troubles which he suffered for the Gospel) she did oftentimes resort to him, and desired him to tell her the faults that were in the Mass, and other things that at that time were urged as necessary to salvation.
Now he perceiving both her unquiet mind, & also the desire she had to know the truth, did most diligently instruct her in y e ways of the Lord, approving unto her out of God's holy word, that the Mass, with all other papistical inventions, was odious in God's sight: and besides this, reproved her, for that she delighted in the vanities of this world so much. By the which godly counsel givē by him, it happened that she began to wax weery of y e world thoroughly sorrowful for her sins, being inflamed with the love of God, desirous to serve him according to his word, purposing also to flee from those things the which did displease the Lord her God. And because she had learned y e mass to be evil & abhominable, she began to hate it. And when at a time she was compelled by the furiousnes of her husband to come to the Church, at the same time when the holy water was cast, she turned her back towards it, and shown her self to be displeased with their blasphemous holy water, injurious to the blood of christ: Whereupon she was accused before the Bishop, for the despising of their sacramentals.
Immediately a Citation was sent for her to her husbands house, to appear before the bishop incontinently. The Summer y t brought the Citation delivered it to her husband, who looking vpō it, & perceiving what it was, was moved w t anger, willing the sumner to take the Citation w t him again (or else he would make him to eat it. The Sumner refused to take it again, for he thought no man durst have been so bold to trouble him. But in y e ende Louis compelled the said sumner to eat the Citation indeed, by setting a daggar to his heart: & when he had eaten it, he caused him to drink to it, & so sent him away. But immediately after, the said Louis with his wife were commanded to appear before the B. where the said Louis by & by submitted himself, & desired the Bish. to be good to him, excusing himself after y e best fashion he could. Wherupon the B. was content to receive his submission, w t condition that his wife should submit her self also. But she stoutly told the bishop, that by refusing of the holy water she had neither offended God nor any part of his laws. At the which words the bish. being grievously offended, & because she was a Gentlewomā, he would not take her at y e worst (as he said) he gave her one months respite binding her husband in an hundred pound to bring her again unto him at y e months end, and so they were both let go.
When they came to their own house, the said Maystresse Ioyce Louis gave her self to most diligent prayer and inuocating of the name of God, resorting continually to the above named man of God, Master John Glover who did most diligently instruct her with God's word, willing her in any wise not to meddle with that matter in respect of vain glory, or to get her self a name, showing her the great dangers she was like to cast her self in, if she should meddle in God's matters otherwise then Christ doth teach.
When the month was now almost expired, and the time at hand that she should be brought before the Bishop, her husband being advertised by the said Mayster John Glover and others, not to carry her to the Bishop, but to seek some ways to save her, or if the worst should come, to be content to forfeit so much money, rather then to cast his own wife into y e fire: He answered, he would not loose or forfeit any thing for her sake: and so like a murderer of his own wife, carried her to the bloody B. where she was examined, and found more stout then she was before death was threatened. And to begin withal, she was sent to such a stinking prison, that a certain maid which was appointed to keep her company, did sownd in the same prison.
Being thus kept in prison, and oftentimes examined and ever found stout, at the length she was brought in judgment, & pronounced an heretic, worthy to be burned. When the Bishop reasoned with her, why she would not come to the mass, and receive the sacraments and sacramentals of holy Church, she answered: Because I find not these things in God's word, which you so urge and magnify, as things moste needful for men's salvation. If these things were in the same word of God commended: I would with all my heart receive, esteem, and believe them. The Bishoppe answered: if thou wilt believe no more then is in the scripture, concerning matters of religion: thou art in a damnable case. At the which words she was wonderfully amazed, and being moved by y e spirit of God, told the Bishop, that his words were ungodly and wicked.
After her condemnation, she continued a whole twelve month in prison, because she was committed to the Sheriff that was of late chosen, who could not be compelled to put her to death in his time, as he affirmed: for y • which thing after her death, he was sore troubled and in danger of his life. All that time she was in prison, her behavior was such both in words and deeds, that all they that had any spark of godliness or civil honesty, did greatly lament her case, that she should be put to death.
Now when the time did draw near the which God had appointed for her deliverance, the writ De comburendo, (as they term it) being brought down from London, she desired certain of her friends to come to her, with whom when they came, she consulted how she might be have herself, that her death might be more glorious to the name of God, comfortable to his people, and also most discomfortable unto the enemies of God. As for death, said she, I do not greatly pass: when I behold the amyable countenance of Christ my dear Savior, y e vglesome face of death doth not greatly trouble me. In y e which time also she reasoned most comfortably out of God's word, of God's election and reprobation.
In the euenyng, before y e day of her suffering, two of the priests of the close of Lichfield, came to the under Sheriffs house where she lay, and sent word to her by the Sheriff, that they were come to hear her confession: for they would be sory she should die without it. She sent them word again, she had made her confession to Christ her savior, at whose hands she was sure to have forgiveness of her sins: As concerning the cause for the which she should die, she had no cause to confess that, but rather give unto God most humble praise that he did make her worthy to suffer death for his word: And as concerning that absolution that they were able to give unto her, being authorised by y e pope, she did defy the same, even from the bottom of her heart. The which thing when the priests heard, they said to the Sheriff: Well, tomorrow her stoutness will be proved and tried. For although perhaps she hath now some friends that whisper her in her ears, tomorrow will we see who dare be so hardy as to come near her: and so they went their ways with anger, that their confession and absolution was naught set by.
All that night she was wonderfully cheerful & merry with a certain gravity, in so much that the majesty of the spirit of God did manifestly appear in her, who did expel the fear of death out of her heart, spending the time in prayer, reading, & talking with them that were purposely come unto her for to comfort her with the word of God.
About three of the clock in the morning, Satan (who never sleepeth especially when death is at hand) began to stir himself busily, shooting at her that fierye darte the which he is wont to do against all that are at defiaunce with him, questioning with her, how she could tell that she was chosen to eternal life, and that Christ died for her. I grant that he died, but that he died for thee howe canst thou tell? with this suggestion when she was troubled, they that were about her, did council her to follow the example of Paul, Galatians, 2. where he saith: Which hath loved me, and given himself for me. Also, that her vocation and calling to the knowledge of God's word, was a manifest token of God's love towards her, especially that same holy spirit of God working in her heart that love and desire towards God to please him, and to be justified by him through Christ &c. By these and like persuasions & especially by the comfortable promises of Christ, brought out of the scripture, Satan was put to flight, and she conforted in Christ.
About eight of the clock, master Sheriff came to her into her chamber, saying these words: Maistres Louis, I am come to bring you tidings of the Queens pleasure the which is, that you shall live no longer but one hour in this world: therefore prepare yourself thereunto: 〈◊〉 standeth you in hand. At which words being so grossly uttered and so sodaynly by such an officer as he was, she was somewhat abashed. Wherefore one of her friends and acquaintance standing by, said these words: Maistresse Louis, you have great cause to praise GOD, who will vouchsafe so speedily to take you out of this world, and make you worthy to be a witness to his truth, & to bear record unto Christ that he is the only savior.
After the which words spoken thus, she said: master Sheriff, your message is welcome to me, and I thank my God that he will make me worthy to adventure my life in his quarrel. And thus master Sheriff departed: and within the space of one hour, he came again, cum gladiis & fustibus : and when he came up into the chamber, one of her friends desired him to give him leave to go with her to the stake, & to comfort her, the which the Sheriff granted at that time, but afterwards he was sore troubled for the same when she was dead.
Now when she was brought through the town with a number of bill men, a great multitude of people being present, she being led by two of her friends (which were M. Michael Reniger and M. Augustine Bernher) she was brought to the place of execution: and because the place was far off, and the throng of the people great, and she not acquainted with the fresh air (being so long in prison) one of her friends sent a messenger to the Sheriffs house for some drink: and after she had prayed three several times, in the which prayer she desired God most instantly to abolish the idolatrous Mass, and to deliver this realm from Papistry (at the end of the which prayers the most parte of the people cried Amen, yea, even the Sheriff that stood hard by her, ready to cast her in the fire for not allowing the Mass, at this her prayers said with the rest of the people, Amen) when she had thus prayed, she took the cup into her hands saying: I drink to all them that unfeignedly love the Gospel of Jesus Christ and wish for the abolishment of Papistry. When she had drunken, they that were her friends drank also. After that a great number, specially the women of the town did drink with her: which afterward were put to open penance in the Church by the cruel Papists, for drinking with her.
When she was tied to the stake with the chain, she shown such a cheerfulness, that it passed man's reason, being so well coloured in her face, and being so patient, that the most part of them that had honest hearts did lament, and even with tears bewail the tyranny of y e Papists. When the fire was set upon her, she neither struggled nor sturred, but only lifted up her hands towards heaven, being dead very speedily: for the under Sheriffs at the request of her friends had provided such stuff, by the which she was suddenly dispatched out of this miserable world.
This amongst other things may not be forgotten, that the Papists had appointed some to rail upon her openly, and to revile her, both as she went to the place of Execution, and also when she came at the stake. Amongest others there was an old Prieste, which had a pair of writing tables to note both the names of the women that drank of her cup (as before you heard) and also described her friends by their apparel: for presentlye he could not learn their names, and afterwards enquyred for their names, and so immediately after process was sent out for them, both to Couentrye and other places: but God, whose providence sleepeth not, did defend them from the hands of these cruel tyrants. Unto y e which God, with the son▪ and the holy Ghost be honor and glory forever, Amen.
*The Martyrdom of Rafe Allerton, James Austo, Margery Awstoo, and Richard Roth burned at Islington.
IN searching out the certain number of the faithful Martyrs of God y t suffered within the time & reign of Queen Mary: I find that about the 17. day of September, wer burned at Islingtō, nigh unto London, these 4. constant professors of christ, Rafe Allerton, James Awstoo, Margery Austoo, his wife, and Richard Roth. Amongest the which: it first appeareth that this Rafe Allerton was more then a year before his condemnation, apprehended and brought before the Lord Darcy of Chich. and was there accused, as well for that he would not consent and come unto the idolatrye and superstition which then was used, as also that he had by preaching enticed oothers to do the like.
Being then hereupon examined, he confessed that he coming into his parish Church of Bentley, and seeing the people sitting there, either gasing about, or else talking together, exhorted them that they would fall unto prayer and meditation of God's most holy word, and not • it still idly. Whereunto they willingly consented. Then after prayer ended, he read unto them a chapiter of the New testament, and so departed.
In which exercise he continued until Candlemas, & then being informed that he might not so do by the law (for that he was no priest or minister) he left of and kept himself close in his house until Easter then next after. At what time, certain sworn men for the inquiry of such matters, came unto his house and attached him for reading in the Parish of Welley.
But when they understood that he had red but once, & that it was of obedience (whereunto he earnestly moved the people) they let him for that time depart. Notwythstanding for fear of their cruelty he was not longe after constrained to forsake his own house, and keep himself in woods, barns, and other solitary places, until y e time of his apprehension.
After this examination, the Lord Darcy sent him up to the Counsel: but they (not minding to trouble them selves with him) sent him unto Boner. Who by threateninges and other subtle means, so abused the simple and fearful heart of this man (as yet not thoroughly stayed upon the aid and help of God) that within short time he won him unto his most wicked will, and made him openlie at Paul's cross to revoke and recante his former profession, and thereupon set him at liberty of body. Which yet brought such a bondage and terror of soul and conscience, and so cast him down, that except the Lord (whose mercies are immeasurable) had supported and lifted him up again, he had perished forever.
But the Lord, who never suffereth his elect Children utterly to fall, casting his pitiful eyes upon this lost sheep, with his merciful and fatherly chastisement, did (w t Peter) raise him up again, giving unto him not only hearty and unfeigned repentance, but also a moste constant boldness to profess again (even unto the death) his most holy name and glorious gospel. Wherefore at y e procurement of one Thomas Tie priest: sometime an earnest professor of Christ, but now a fierce persecutor of y e same, (as appeareth more at large before in the history of William Munt and his wife, page 1979) he was again apprehended, and sent up again unto Boner, before whom he was the 8. day of April, and sundry other times else examined. The report of which examination, written by his own hand with blood for lack of other incke, hereafter followeth.
The examination of Rafe Allerton at his seconde apprehension, appearing before the Bishop of London at Fulham, the 8. day of April. An. 1557. written by him self, with his own blood.
Ah syrrha, howe chanceth it that you are come hither again on this fashion? I dare say thou art accused wrongfully.
Yea my Lord, so I am. For if I were guilty of such things as I am accused off, then I would be very sorry.
By saint Marie that is no • well done. But let me hear: Art thou an honest man? for if I can prove no heresy by thee, then shall thine accusers do thee no harm at all. Go too, let me hear thee: For I did not believe the tale to be true.
My Lord, who doeth accuse me? I pray you let me know, and what is mine accusation, that I may answer thereunto.
Ah, wilt thou so? Before God, if thou hast not dissembled, then thou needest not to be afraid, nor ashamed to answer for thyself. But tell me in faith, hast thou not dissembled.
If I cannot have mine accusers to accuse me before you, my conscience doth constrain me to accuse myself before you: For I confess that I have grievously offended God in my dissimulatiō at my last being before your lordship, for the which I am right sorry, as God knoweth.
Wherein I pray thee, diddest thou dissemble, when thou wast before me?
Forsooth my Lord, if your lordsh. remember, I did set my hand unto a certain writing, the contents whereof (as I remember) were, y t I did believe in all things as the catholic church teacheth. &c. In y e which I did not disclose my mind, but shamefully dissembled, because I made no difference between the true church and the untrue church.
Nay, but I pray thee let me hear more of this gear. For I fear me y u wilt smell of an heretic anon. Which is the true church, as thou sayest? Dost thou not call the heretics church y e true church, or y e catholic church of Christ? Now which of these 2. are the true church, sayest thou? Go too: for in faith I will know of thee ere I leave thee.
As concerning the church of heretics, I utterly abhor y e same, as detestable and abhominable before God, with all their enormities and heresies: and the church catholic is it that I only embrace, whose doctrine is sincere, pure and true.
By s. Augustine, but that is well said of thee. For by God almighty, if thou haddest allowed the church of heretics, I would have burned thee with fire for thy labor.
Then said one Morton a Priest: My Lord, you know not yet what church it is that he calleth catholic. I warrant you he meaneth naughtely enough.
Think you so? Now by our blessed Lady, if it be so, he might have deceived me. How say you syrrha, which is the catholic church.
Even that which hath received the wholesome sound, spoken of Isaiah, David, Malachi, and Paul, with many other moe. The which sound, as it is written, hath gone throughout all the earth in every place, & unto the ends of the world.
Yea, thou sayest true before God. For this is the sound that hath gone throughout all Christendom, and he that believeth not the sound of the holy church, as S. Cyprian saith, doth err. For he saith, that whosoever is out of the Church, is like unto them that were out of Noes ship when the flud came upon all the whole world: so that the Ark of Noah is likened unto the church: and therefore thou hast well said in thy confession. For the church is not alone in Germany, nor was here in England in the time of the late schisms, as the heretics do affirm. For if the church should be there alone, then were Christ a liar. For he promised that the holy Ghost should come to us, lead us into all truth, yea, and remain with us unto the ende of the world. So now if we will take Christ for a true sayer, then must we needs affirm, that the way which is taught in France, Spain, Italy, Flanders, Denmark, Scotland, and all Christendom over, must needs be the true catholic church.
My Lord, if you remember, I spake of all the world, as it is written, and not of all Christendom only, as me think your Lordship taketh it, the which kind of speaking you do not find in all the Bible. For sure I am that the Gospel hath been both preached and persecuted in all lands: First in Jewry by the Scribes and Pharisees, and since that time by Nero, Dioclesian and such like, & now here in these our days by, your Lordship knoweth whō. For truth it is that the church which you call Catholic, is none otherwise Catholic then was figured in Cain, observed of Jeroboam, Ahab, Jezebel, Nabuchadonozor, Antiochus, Herod, with innumerable more of the like: and as both Daniel and Esdras maketh mention of these last days by a plain prophecy, and now fulfilled as appeareth, and affirmed by our Savior Christ, and his Apostles, saying: There shall come grievous wolves to devour the flock.
Now, by the blessed Sacrament of the Aultar, M. Morton, he is the rankest heretic that ever came before me. How say you? have you heard the like.
I thought what he was my Lord, at the first, I.
Now by all Halowes thou shalt be brent with • ire for thy lying, thou horeson verlette and prickelouse th •• . Dost thou find a prophecy in Dan. of us: nay you knave it is of you that he speaketh off, and of your false preten •• d holiness. Go too, let me hear what is the saying of Esdras, and take heed ye make not a lie, I advise you.
The saying of Esdras is this: the heat of a great multitude is kindled over you, and they shall take away certain of you, and feed the Idols with you, and he that consenteth unto them, shall be had in derision, laughed to scorn, and trodden under foot: yea they shall be like mad men, for they shall spare no man: they shall spoil and wast such as fear the Lord &c.
And have you taken this thing to make youre market good? Ah syrrha, wilt thou so? by my Faith a 〈◊〉 instruction, and a necessary thing to be taught among the people. By my truth I think there be no more of this opinion. I pray thee tell me? Is there any that understandeth this scripture on this fashion? Before God, I think there be none in all England, but thou.
Saist thou so? which be those three?
The first is that which you hold: the seconde is clean contrary to the same: and the third is an Neuter, being indifferent, that is to say, observing all things that are commanded, outwardly, as though he were of your part, his heart being set wholly against the same.
And of these three which art thou? for now thou must needs be of one of them.
Yea my Lord, I am of one of them: and that which I am of, is even that which is contrary to that which you teach to be believed under pain of death.
Ah syr, you were here with me at Fulham, and had good cheare, yea and money in your purse when you went away, and by my faith I had a favor unto thee, but now I see thou wilt be a naughty knave. Why, wilt thou take upon thee to read the Scripture, and canst not understand never a word? For thou hast brought a text of scripture, the which maketh clean against thee. For Esdras speaketh of y e multitude of you heretics, declaring your hate against the catholic Church, making the simple or idle people that believe that all is idolatry that we do, and so entice them away until you have overcome them.
Nay not so my Lord. For he maketh it more plain, and saith on this wise: They shall take away their goods, and put them out of their houses, and then shall it be known who are my chosen (saith the Lord) for they shall be tried, as the silver or gold is in the fire. And we see it so come to pass, even as he hath said. For who is not now driven from house & home, yea and his goods taken up for other men that never swette for them, if he do not observe as you command and set forth? Or else, if he be taken, then must he either deny the truth, as I did, in dissembling, or else he shall be sure to be tried, as Esdras saith, even as the gold is tried in the fire. Whereby all the world may know that you are the bloody church, figured in Cain the tyraunte, neither yet are ye able to avoid it.
I promise you my Lord, I like him better now then ever I did, when he was here before you the other time. For then he did but dissemble, as I perceived well enough: but now me think he speaketh plainly.
Mary syr, as you say in deed, he is plain. For he is a plain heretic and shall be burned. Have y e knave away. Let him be carried to little ease at London, until I come.
And so was I carried to London unto Little case, and there remained that night, and on the next morrow I appeared before him again, the Dean of Paul's and the Chancellor of London being present. Then were brought forth certain writings that I had set my hand unto.
Yea, they are my hand all of them: I confess the same, neither yet will I deny anything that I have set my hand unto. But if I have set my hand to any thing that is not lawful, therefore am I sorry. Nevertheless, my hand I will not deny to be my doing.
Well said. Now ye must tell me: Were you never at the Church since you went from me, at Mass and Matins? &c.
No my Lord, not at Mass, Matins, nor none other strange worshipping of God.
Yea, sayest thou so? Wast thou neither at thine own parish church, nor at none other? And doest thou also say, that it is a strange worshipping? Why I pray thee, wilt thou not believe the Scripture to be true?
Yes my Lord, I believe the Scripture to be true, and in the defense of the same I intend to give my life, rather then I will deny any part thereof, God willing.
My Lord, this fellow will be an honest man, I hear by him. He will not stand in his opinion: for he showeth himself gentle and patient in his talk.
Oh, he is a glorious knave. His painted terms shall no more deceive me. Ah horeson Prickelouse, doeth not Christ say: This is my body? And howe darest thou deny these words, for to say as I have a writing to show, and thine own hand at the same? Lette me see, wilt thou deny this? Is not this thine own hand?
Yes my Lord, it is mine own hand, neither am I ashamed thereof, because my confession therein is agreeable to God's word. And where as you do lay unto my charge that I should deny the words of our Savior Jesus Christ: Oh good Lord, from whence cometh this rash, hasty, and untrue judgment? Forsooth not from the spirit of truth: for he leadeth men into all truth, and is not the father of liars. Whereupon should your Lordship gather or say of me so diffamously? Wherefore I beseech you, if I deny the Scriptures Canonical, or any parte thereof, then let me die.
My Lord, he is a very seditious fellow, and persuadeth other men to do as he himself doth, contrary to the order appointed by the Queens highness and the Clergy of this Realm. For a great sort of the parish will be gathered one day to one place, and another day to another place to hear him: so that very few cometh to the Church to hear divine service: and this was not only before that he was taken and brought unto the Council, but also since his return home again, he hath done much harm. For where both men and women were honestly disposed before, by Saint Anne, now are they as ill as he almost. And furthermore, he was not ashamed to withstand me before all the Parish, saying that we were of the malignant church of Antichrist, and not of the true Church of Christ, alleging a great many of Scriptures to serve for his purpose, saying: Good people, take heed, and beware of these bloudthirsty dogs. &c. And then I commanded the Constable to apprehend him, and so he did. Nevertheless after this apprehension, the Constable let him go about his business all the next day, so that without putting in of sureties, he let him go into Suffolk and other places, for no goodness, I warrant you my Lord: It were alms to teache such Officers their duty, howe they should let such rebels go at their own liberty, after that they be apprehended and taken, but to keep them fast in the stocks until they bring them before a Justice.
As I said before, so say I now again: thou art not of the Church of Christ, and that will I prove, if I may be suffered. And where you said, that you commanded the Constable to apprehend me, you did so in deed contrary to the Laws of this Realm, having neither to lay unto my charge, Treason, Fellonie, nor murder: no neither had you Precept, Processe, nor Warrante to serve on me, and therefore I say, without a law was I apprehended. And whereas you seek to trouble the Constable, because he kept me not in the stocks three days & three nights, it doth show a parte what you are. And my going into Suffolk was not for any evil, but only to buy half a bushel of corn for bread, for my poor wife & children, knowing that I had no longer time to tarrye with them. But if I had run away, then you would surely have laid somewhat to his charge.
Go to, thou art a Merchant in deed. Ah syrrha, before God thou shalt be burnt with fire. Thou knowest Richard Roth, doest thou not? Is he of the same mind that thou art off or no? canst thou tell.
He is of age to answer: let him speak for himself: for I hear say that he is in your house.
Loe what a knave here is. Go Clunie, fetch me Roth hither. By my truth he is a false knave: but yet thou art worse then he. Ah Syrha, did not you set your hand to a writing, the tenoure whereof was, that if thou should any time say or do heretically, then it should be lawful for me to take thee as a Relaps, and to proceed in sentence against thee?
Yea, that is so. But here is to be asked whether it be sufficient, that my hand or name writing be able to give authority to you or to any other to kill me. For if I, by writing can do so much, then must my authority be greater then yours. Nevertheless, I have neither said nor done heretically, but like a true Christian man have I behaved myself. And so I was committed into prison again, and the 24. day of the same month, I was brought before the Bishop, the Lord North, D. Story and others, and after a long talk in Latin amongst themselves (unto the which I gave no answer, because they spake not to me, although they spake of me) at the last the Byshoppe said.
How say you syrrha? tell me briefly at one word, wilt thou be contented to go to Fulham with me, & there to kneel thee down at mass, showing thyself outwardly as though thou didst it with a good will? Go to, speak.
I will not say so.
Away with him, away with him.
The 2. day of May I was brought before the bishop, and three noble men of the counsel, whose names I do not remember.
Lo my Lord's, the same is this fellow that was sent unto me from the Counsel, and did submit himself, so that I had half a hope of him: but by S. Anne I was always in doubt of him. Nevertheless he was with me, and fared well, and when I delivered him, I gave him money in his purse. How sayest thou? was it not so, as I tell my Lord's here?
In deed my Lord, I had meat and drink enough: but I never came in bed all the while. And at my departing you gave me xii.d. howe be it I never asked none, nor would have done.
Be good to him my Lord. He will be an honest man.
Before God, howe should I trust him? He hath once deceived me already. But ye shall hear what he will say to the blessed Sacrament of the altare. Howe say you sirha? after the words of consecration be spoken by the priest, there remaineth no bread, but the very body of our savior Jesus Christ, God and man, and none other substance, under the form of bread?
Where find you that, my Lord, written?
Lo Syr. Why? Doeth not Christ say: This is my body? Howe sayest thou? Wilt thou deny these words of our Savior Christ? Or else, was he a dissembler, speaking one thing, and meaning another? Go to, now I have taken you.
Yea my Lord, you have taken me in deed, and will keep me until you kill me. How be it my Lord, I marvel why you leave out the beginning of the institution of the supper of our Lord? For Christ said: Take ye, and eat ye, this is my body. And if it will please you to join the former words to the latter, then shall I make you an answer. For sure I am that Christ was no dissembler, neither did he say one thing, and mean another.
Why? Then must thou needs say, that it is his body: for he saith it him self, and thou confessest that he will not lie.
No my Lord: he is true, and all men are liars. Notwithstanding, I utterly refuse to take the words of our Savior, so fantastically as you teach us to take them: for then should we conspire with certain heretics, called the Nestorians: for they deny that Christ had a true natural body, and so me think you do, my Lord. If you will affirm his body to be there, as you say he is, then must you needs also affirm, that it is a fantastical body, and therefore look to it for God's sake, and let these words go before: Take ye, and eat ye, without which words the rest are sufficient: but when the worthy receivers do take and eat, even then is fulfilled the words of our Savior, unto him, or every of them, that so receiveth.
Ah, I see well thou canst not understand these words: I will show thee a Parable. If I should set a piece of beefe before thee, and say, eat: is it no beefe? And then take part of it away, & send it to my cook, and he shall change the fashion thereof, and make it look like bread. What wouldest thou say that it were no Beefe, because it hath not the fashion of beefe?
Let me understand a little further my Lord: shall the Cook add nothing thereunto, nor take nothing there from?
What is that to the matter, whether he do or no, so long as the shape is changed into another likeness?
Ah, will you so my Lord? your Sophistry will not serve: the truth will have the victory, nevertheless, as Isaiah saith: He that restraineth himself from evil, must be spoiled. And Amos hath such like words also. For the wise must be fain to hold their peace: so wicked a time it is, saith he. Neuertheles he that can speak the truth, and will not, shall give a strait accounts for the same.
By my Lord's leave, here me thinks thou speakest like a fool. Wilt thou be a judge of the scripture. Nay thou must stand to learn, and not to teache: for the whole congregation hath determined the matter long ago.
No by your leave, we have a Church, and not a cong • egation. You mistake that word, master Doctor.
Then said I to my fellow prisoners standing by: My brethren, do ye not hear howe these men help one another? Let us do so also. But we never came all in together after that time, but seuerallye one after another. Then was I carried away for that time. The xix. day of May I was brought before the Bishop of Rochester, and Chichester with others.
Were you a companion of George Eagles, otherwise called Trudgeouer? My Lord of London telleth me that you were his fellow companion.
I know him very well, my Lord.
By my faith I had him once, and then he was as drunk as an Ape, for he stonke so of drink, y t I could not abide him, and so sent him away.
My Lord, I dare say you took your marks amiss. It was either yourself or some of your own company: for he did neither drink Wine, Ale, nor Beer in a quarter of a year before that time, and therefore it was not he forsooth.
The rest of mine examinations you shall have when I am condemned, if I can have any time after my coming into Newgate, the which I trust shall touch the matter a great deal more plainly: for y e pithy matters are yet unwritten. Thus fare you well good friends all. Yea I say, farewell forever in this present world. Greete ye one another, and be joyful in the Lord. Salute y e good widows among you, with all the rest of the congregation in Barfold, & Dedham, and Colchester.
This promise of his, being either not performed, for y t he might not thereto be permitted, or else if he did write the same not coming to my hands, I am fain in the rest of his examinations to follow the only report of the Register: who witnesseth that the 15. day of May. An. 1557. in the Bishops palace at London, he was examined upon certain interrogatories, the contents whereof be these.
FIrst, that he was of the parish of Muchbentley, and so of the Diocese of London.
Secondly, that the 10. day of January then last past, M. John Morant preaching at Paul's, the said Rafe Allerton did there openly submit himself unto the Church of Rome, with the rites and Ceremonies thereof.
Thirdly, that he did consent and subscribe as well unto the same submission, as also to one other bill, in y e which he granted, that if he should at any time turn again unto his former opinions, it should be then lawful for the Bishop immediately to denounce and adjudge him as an heretic.
Fourthly, that he had subscribed to a bill, wherein he affirmed, that in the sacrament, after the words of consecration be spok • n by the Priest, there remaineth still material bread and material wine: and that he believeth that the bread is the bread of thanksgiving, and the memorial of Christ's death: and that when he receiveth it, he receiveth the body of Christ spiritually in his soul, but material bread in substance.
Fifthly, that he had openly affirmed, and also advisedly spoken that which is contained in the said former fourth article last before specified.
Sixthly, that he had spoken against the Bishop of Rome, with the Church and Sea of the same, and also against the seven Sacraments and other Ceremonies and ordinances of the same Church, used then within this Realm.
Seventhly, that he had allowed and commended the opinions and faith of M. Cranmer, Ridley, Latimer, and others of late burned within this Realm, and believed that their opinions were good and godly.
Eighthly, that he had diverse times affirmed that the religion used within this realm at the time of his apprehension, was neither good nor agreeable to God's word, and that he could not conform himself thereunto.
Ninthly, that he had affirmed, that the book of Common prayer set forth in the reign of king Edward the vi. was in all partes good and godly: and y t the said Rafe and his company prisoners, did daily use amongst themselves in prison some part of the book.
Tenthly, that he had affirmed, that if he were out of prison, he would not come to Mass, Mattins, nor Evensong, nor bear Taper, Candle, or Palme, nor go in procession, nor would receive holy water, holy bread, ashes, or paxe, or any other ceremony of the Church then used within this Realm.
Eleventhly, that he had affirmed, that if he were at liberty, he would not confess his sins to any Priest, nor receive absolution of him: nor yet would receive the Sacrament of the altar, as it was then used.
Twelfly, that he had affirmed, that praying to saints, and prayers for the dead, were neither good nor profitable, and that a man is not bound to fast and pray, but at his own will and pleasure, neither that it is lawful to reserve the Sacrament, or to worship it.
Thirtenthly, that the said Allerton hath, according to these his affirmations, abstained & refused to come unto his parish Church ever sithens the 10. day of January last, or to use, receive or alow any ceremonies, sacraments, or other rites then used in the church.
To all these Articles he answered affirmatively, denying precisely none of them: saving to this clause contained in the 12. article, that a man is not bound to fast and pray but at his own will & pleasure, he said that he had affirmed no such thing, but he confessed that he had not fasted nor prayed so oft as he was bound to do. And unto this answer he also subscribed in this sort.
Except it be proved otherwise by the holy Scripture, I do affirm these articles to be true. By me Rafe Allerton.
The next examination was the fourth day of July. The acts whereof, because they do appear more amply in his other examination, had the 10. day of September, I do here omit, giving you farther to understand, that upon the seventh day of the same month of July, he was brought before Doctor Darbishiere in the Bishops Palace, who examined him again upon the former Articles, and after persuaded him to recant, threatening him that otherwise he should be burned. To whom he boldly answered: I would I might be condemned even tomorrow: for I perceive my Lord (meaning Boner) doth nothing but seek men's blood. Uppon which saying Darbishire committed him again to prison, and the 10. day of September, the Bishop caused him (with the other three above named) to be brought unto Fulham, and there in his private Chapel within his house, he iudiciallye propounded unto him certain other new Articles: of the which, the tenours of the first, fifth, sixte, and seventh are already mentioned in the seconde, third, and fourth former objections: as for the rest, the contents thereof here followeth.
Thou Rafe Allerton canst not deny, but that the Information given against thee, and remaining now in the Acts of this court of thine Ordinary, Edmunde Bishop of London, was and is a true information.
This information was given by Tho. Tie, Curate of Bentley (of whom ye have already heard) and certain other of the same parish and affinity: as namely John Painter, William Harris, John Barker, John Carter, Thomas Candeler, Jeffrey Bestwoode, John Richard, Richard Mere.
The effect whereof was, that one Laurence Edwards of Bentley aforesaid, had a child that was unchristened, and being demanded by the said Tye, why his child was not Baptized, he made answer it should be when he could find one of his religion (meaning a true professor of Christ's gospel) Whereat the Curate said: Ah, ye have had some instructer that hath schooled yo • of late. Yea (quoth the said Edward's) that I have: and if youre doctrine be better then his, then I will believe you: and therewithal fondly offered to fetch him.
Wherupon the Cōstable going with him, they brought before the said curate the said Rafe Allerton: of whom in this information they make this report that he was a seditious person, who sithens his coming down from the bish. had set upon the Constables door certain seditious Letters, moving and persuading thereby the people to follow his malicious disobedience: and that these his persuasions had taken effect in many: And farther, that the said Rafe Allerton (y e Curate asking him whether he had instructed this Laurence Edward's that it was against God's commandment to enter into the church) casting abroad his hands, should say. Oh good people, now is fulfilled the saying of the godly Priest and Prophet Esdras, who saith: The fire of a multitude is kindled against a few: they have taken away their houses, & spoiled their goods. &c. Which of you all have not seen this day, who is he here amongst you, that seeth not all these things done upon us this day. The church which they call us unto, is y e church of Antichrist, a persecuting church, and the church malignant. With these and many mo words (said they most maliciously and falsely alleged out of the Scriptures, he thus persuaded a great multitude there present (as much as in him lay) unto disobedience. For the which cause y e constables did then apprehend him.
3. Item, thou Rafe Allerton canst not deny, but that the letter sent unto me by my Lord Darcie, beginning with these words (pleaseth it your Lordship. &c.) was thine own letter, and was subscribed by thine own hand.
The contents of the letter mentioned in this Article, and written by Allerton, unto the Lord Darcie, was a confession of his demeanor before his first apprehension: the effect and purport whereof because it appeareth in the beginning of this his History, I do here omit.
4. Item, thou Rafe Allerton canst not deny, but that the other letter, sent also to me from my said Lord Darcy, beginning thus (pleaseth it youre Lordship. &c.) and ending with these words (whensoever it be) is thine own very letter, and subscribed with thine own hand.
This was also another letter written by him unto the Lord Darcie, the contents whereof were, that where the said Lord had commanded him to declare where he had been ever sithens Whitsuntide last before his first apprehension, this was to certify his Lordship, that he was not able so to do, otherwise then as he had already shown him by his former letters. And moreover, where as he charged him to have read unto the people abroad in the woods, he certified him that he did never read any thing abroad, saving once whē he was in the company of George Eagles and others, Richard Roth took a writing out of his bosom, and desired the said Rafe to read it, which request heethen accomplished: and demanding of him whose doing the same was, the said Roth told that it was master Cranmer's, late Archbishop of Canterbury: and farther he could not show him. Neuertheles he was ready, and willing to suffer such punishment as his lordship should think meet, desiring yet that the same might be with favor and mercy, although he feared neither punishment nor death, praying the Lord, that it might be in his fear, whensoever it should be.
8. Item, thou Rafe Allerton canst not deny, but that the letters written with blood, beginning with these words (Grace, mercy and peace. &c. and ending thus.) Farewell in God) remaining now Registred in the Acts of this Court, were written voluntarily with thine own hand.
He wrote this letter in the prison with blood for lack of other ink, and did mean to send the same unto Agnes Smith, alias Siluerside, at that time imprisoned, and afterwards burned at Colchester for the testimony of the Gospel of Christ, as before is mentioned. The Copy of which letter here ensueth.
A letter written by Rafe Allerton, unto Agnes Smith, Widowe.
GRace, mercy, and peace from God the father, and from our Lord Jesus Christ, with the assistance of God's holy spirit, and the abundant health both of soul and body, I wish unto you, as to mine own soul, as GOD knoweth, who is the searcher of all secretes.
Forasmuch as it hath pleased almighty God of his infinite mercy, to call me to the state of grace, to suffer Martyrdom for Jesus Christ's sake, although heretofore I have most negligētly dalied therewith, and therefore far unworthy I am of such an high benefit, to be crowned with the moste joyful crown of Martyrdom: nevertheless it hath pleased God not so to leave me, but hath raised me up again according to his promise, which saith: Although he fall, yet shall he not be hurt: For the Lord upholdeth him with his hand. Whereby we perceive God's election to be most sure: for undoubtedly he will preserve all those that are appointed to die. And as he hath begun this work in me: even so do I believe that he will finish the same, to his great glory, and to my wealth, through Jesus Christ. So beit.
Dearly beloved sister (I am constrained so to cal you because of your constante faith and love unfeigned) consider, that if we be the true servants of Christ, then may not we in any wise make agreement with his enemy Antichrist. For there is no concord nor agreement between them saith the Scriptures, and a man cannot serve two masters, saith Christ. And also, it is prefigured unto us in the old law, whereas the people of God were most straitly commanded that they should not mingle themselves with the ungodly heathen, and were also forbid̄ to eat, drink, or to marry with them. For as often as they did either marry unto their sons, or take their daughters unto them, or to their sons, even so oft came the great and heavy wrath of God upon his own people, to overthrow both them and all their Cities, with the holy Samctuarie of God: & brought in strange Princes to reign over them, and wicked rulers to govern them, so that they were sure of hunger, sword, pestilence, and wild beasts to devour them. Which plagues never ceased, until the good people of God were clean separated frō the wicked idolatrous people.
Oh dearly beloved, this was written for our learning, that we through patience and comfort of the scriptures might have hope. And is it not in like case happened now in this Realm of England? For now are the people of god had in derision, & trodden under foot, and the Cities, Towns, and houses where they dwelt, are inhabited with them that have no right thereunto, & the true owners are spoiled of their labors: yea, and the holy sanctuary of God's most blessed word, is laid desolate and wast, so that the very Foxes run over it. &c. yet is it the food of our souls, the lantern of our feet, and the light unto our paths: and where it is not preached, the people perish. But the Prophet saith: he that refraineth himself from evil, must be spoiled. Why should we then be abashed to be spoiled, seeing that it is told us before, that it must so happen unto them that refrain from evil? And thus I bid you farewell in God.
R. A.
Item, thou Rafe Allerton canst not deny, but that the letters written with blood, beginning with these words in the over part thereof. (The angel of God. &c.) and ending thus (be with you, Amen) and having also this postscript (do ye suppose that our brethrē. &c.) remaining now registered in the acts of this Court, are thine own hand writing.
9. For the better understanding of this Article, I have also here inserted the Copy of the Letter mentioned in the same: which letter he wrote (by his own confession) unto Richard Roth, then in danger of the subtle snares of that bloody wolf Boner.
A Letter written by Rafe Allerton unto Richard Roth, his fellow Martyr.
THe Angel of God pitch his tent about us, and defend us in all our ways. Amen. Amen.
O dear brother, I pray for you, for I hear say that you have ben diverse times before my Lord in examination. Wherefore take heed for God's sake what the wise man teacheth you, and shrink not away when you are enticed to confess an untruth, for hope of life, but be ready always to give an answer of the hope that is in you. For whosoever confesseth Christ before men, him will Christ also confess before his father. But he that is ashamed to confess him before men, shall have his reward with them that do deny him. And therefore dear brother go forward: ye have a ready way, so fair as ever had any of the Prophets or Apostles, or the rest of our brethren, the holy Martyrs of God. Therefore covet to go hence with the multitude while the way is full. Also dear brother understand that I have seen your letter, and although I cannot read it perfectly, yet I partly perceive your meaning therein, and very gladly I would copy it out, with certain comfortable additions thereunto annexed. The which as yet will not be brought to pass for lack of paper, until my Lord be gone from hence, and then your request shall be accomplished, God willing without delay. Thus fare ye well in God. Our dear brother and fellow in tribulation, Robert Allen saluteth you, and the fellowship of the holy ghost be with you, Amen.
And for the other Objection yet remaining, and not specified, if it were not more somewhat to show the folly of those bloody tyrants (which of so small trifles take occasions to quarrel with the Saints of God) then for any weighty thing therein contained: I would neither trouble you with y e reading thereof, nor yet myself with writing. But that ye may judge of them as their doings do give occasion, I will now proceed in the matter.
Item thou Rafe Allerton canst not deny, but confessest, that the writing of letters in a little piece of paper on both sides of it, with this sentence on the one side following (look at the foot of the stocks for a knife) and with this sentence following vpō the other side (look between the post an • the wall for two books and two Epistles, leave them here when ye go) remaining now in the Reg •••• ie and Acts of this court is voluntarily written by the • Rafe Allerton with thine own hand.
Item, thou Rafe Allerton canst not deny, but that thou art privy to a certain writing, remaining now in the Registrie & acts of this Court, the beginning whereof is with these words (I would have men wise. &c.) and ending thus (from house to house.)
Item, thou Rafe Allerton, canst not deny, but that thou art privy and of consent and maintenance of a certain great Woodknife, a long cord, a hook, a stone, and of a trencher written upon with chalk, having this sentence (All is gone and lost, because of your folly:) of two bordes written upon with chalk, the one having this sentence ( • nder the stone look) and the other having this sentence, (whereas you • id me take heed, I thank you, I trust in God that I shall be at peace with him shortly) remaining now registered in the acts of this Court.
For answer unto all these articles, he granted that the first • x. were true, as the Register recordeth. Howbeit, I find noted in the backside of the information, specified in the 2. article (although crossed out again) that he denied such things as were there in the same informed against him. Wherefore it is not likely that he did simply grant unto the contents of the 2. article, but rather that he only affirmed that such an information was givē against him, and not that the same was true.
Thus much I thought to warn the reader of, lest that in mistaking his answers, it might seem, that he granted himself to be a seditious and a rebellious person: of which fact he was most clear & innocent. And being farther demanded upon the contents of the 8. article, where he had the blood he wrote that letter withal: he said that Richard Roth, sometime his prison fellow, did make his nose blede, and thereby he got the blood wherewith he did then write. The bish. again asked him, to whom he would have sent the same. He answered, unto one Agnes Smith alias Siluerside of Colchester. Why (quoth the bish.) Agnes Smith was an Heretic, and is burned for Heresy. Nay, said Allerton, she is in better case, then either I myself, or any of us all. Then being again demanded (upon the 9. objection) to whom he would have sent the letter mentioned in the same: he answered, that he meant to have sent it unto Richard Roth, at that present separated from him. Wherupon the bish. farther inquired, what he meant by these words (brethren and sistern) specified in the said letter? he answered that he meant thereby, such as wer lately condemned at Colchester, and were like (at y e writing thereof) shortly to be burned. Now, as for the contents of the 10. and 11. articles he utterly denied them. But to y e 12. he confessed, that he wryt upon the said trencher and other bordes, the words mentioned in the said Article, & that he did leave the same in the prison house, to the intent that Richard Rothe should read them. Boner also bringing out the wooden sword, mentioned in the said article, asked him who made it, and for what purpose. Whereunto he answered, that he was the maker thereof, howebeit for no evil purpose. But being idle in the prison, and finding there an old board, he thought y e time better spent in making thereof, then to sit still and do nothing at all.
The forenoon being now spent, the rest of this tragedy was deferred until the afternoon. Wherein was ministered unto him yet certain other objections, the tenoure whereof was.
FIrst, that he had misliked the Mass, calling upon Saints, and caryinge the cross in procession, with other their ceremonies, calling them Idolatry, & also had dissuaded them there from.
1. Item, that he was much desirous to have the people believe as he did, and therefore being in prison with his fellows, did sing Psalms and other songs against the Sacrament of the Aultare, and other ordinances of the church, so loud, that the people abroad might hear them and delight in them.