Acts and Monuments Volume 2 Part 2

James Austoo and Margerie his wife

TOuching the first apprehension of these ii. persons, I find neither occasion why, neither time, nor manner howe. Howbeit as the days then served, it was no hard or strange matter to fall into the hands of such as with cruelty persecuted the true professors of God's gospel, especially having so many promoters, and vnneighborly neighbors to help them forwards. By which kind of people, it is not unlike these two godly yokefellows were accused and taken: and being once delivered into the pitiles handling of Boner: their examinations (ye may be sure) were not long deferred. For the 16. day of July 1557. they were brought before him into his palace at London. Wher first he demanded of the said James Austoo (amongst other questions) where he had been confessed in Lent, and whether he received the sacrament of the altare at Easter or not.

To whom he answered that in deed he had ben confessed of the curate of A • halowes Barking, • e to the tower of London, but y ^t he had not received the sacrament of the altar, for he defied it from the bottom of his heart.

Why, quoth the Bishop, doest thou not believe that in the sacrament of the altare there is the true body & blood of Christ.

No said Austoo, not in the Sacrament of the altar, but in the Supper of the Lord, to the faithful receiver is the very body and blood of Christ by faith.

Boner not well pleased with this talk, asked then the wife, how she did like the religion then used in this cour • h of England.

She answered that she believed, that the same was not according to God's word, but false and corrupted, and that they which did go thereunto, did it more for fear of the law, then otherwise.

Then he again asked her if she would go to the Church and hear Mass, and pray for the prosperous estate of the king, being then abroad in his affairs.

Whereunto she said that she defied the Mass with all her heart, and that she would not come into any Church wherein were Idols.

After this the Bish. objected unto them certain articles, to the number of 18. The tenor whereof (because they touch only such common & trifling matters as are already mentioned in diverse & sundry places before) I do here for brevity sake omit and pass over: giving you yet this much to understand, that in the maters of faith, they were as sound, and answered as truly (God be therefore praised) as ever any did, especially the woman, to whom the Lord had given the greater knowledge and more feruentnes of spirit. Notwithstanding, according to y ^e measure of grace that God gave them, they both stood most firmly unto the truth. And therefore to conclude, the 10. day of Sept. they were (with Rafe Allerton, of whō ye have heard) brought again before the bishop within his chapel at Fulham, where he speaking unto them, said first on this wise: Austoo, doest thou know where thou art now, and in what place, and before whom, and what thou hast to do?

Yea (quoth Austoo) I know where I am: For I am in an idols temple.

After which words their articles being again red, & their constancy in faith perceived, Boner pronounced against either of them severally the sentence of cōdamnation, and delivering them unto the sheriff there present, did rid his hands (as he thought) of them: but the Lord in the ende will judge that: to whom I refer his cause.

It so happened upon a night, that as this Margerie Austoo was in y ^e bishops prison (which prison I suppose was his dog kennel, for it was, as is reported, under a pair of stairs) by y ^e bishops procurement there was sent a stout champion (as appeared) about 12. of the clock at night, who suddenly opened the door, and with a knife drawn or ready prepared, fell upon her, to the intent to have cut her throat. Which she by reason of the clearness of the Moon perceiving, and calling unto God for help, he (but who it was she knew not) giving a grunt, and fearing (belike) to commit so cruel a deed, departed his ways without anymore hurt doing.

The next night following, they caused a great rumbeling to be made over her head, which seemed to her to have been some great thūder, which they did for to have feared her out of her wits, but yet thanks be to God, they missed of their purpose.

Richard Roth.

IN the godly fellowship of the forenamed three Martyrs, was also this Rich. Roth, as is already specified. Who being apprehended and brought up unto the bish. of London, was by him examined y ^e 4. day of July: at what time the bish. did earnestly travel to induce him to believe that there were 7. sacraments in Christ's church, and that in the sacrament of the altar (after the words of consecration duly spoken) there remained y ^e very substance of Christ's body and blood and none other. Wherunto, (at y ^e present) he made only this answer: that if the scriptures did so teach him, and that he might be by the same so persuaded, he would so believe, otherwise not. But at another examination (which was the 9. day of Sept.) he declared plainly, that in the said sacrament of the altar (as it was then used) there was not the very body and blood of Christ, but that it was a dead God, and that the Mass was detestable and contrary to God's holy word and will, from the which faith and opinion he would not go or decline.

The next day being the 10. day of the same month of September, the Bishop at his house at Fulham (by way of an article) laid and objected against him: that he was a comforter and boldener of heretics, and therefore had written a letter to that effect unto certain that were burned at Colchester: the copy whereof ensueth.

A letter written by Rich. Roth, unto certain brethren and sisters in Christ, condemned at Colchester, and ready to be burned for the testimony of the truth.

This letter he confessed in deed (upon the said examination) to have written with his blood, & that he meant to have sent the same unto such as were condemned at Colchester for the gospel of Jesus Christ, and were afterwards burned there, as ye have already heard.

The bish. then farther asked him, what he thought his prison fellow Rafe Allerton to be?

He answered that he thought him to be one of the elect children of God: and that if at any time hereafter he happened to be put to death for his faith and religion, he thought he should die a true Martyr. And moreover finding him self agreued with the Bishops privy and secrete condemning of God's people, he said unto him in this sort: My Lord, because the people should not see & behold your doings, ye cause me and others to be brought to our examinations by night, being afraid (belike) to do it by day.

The Bishop not greatly caring for this talk, proceeded to examine him of other matters, amongst which this high and weighty thing was one, videlicet, how he did like the order and rites of the Church then used here in England.

To whom he said, that he ever had, and yet then did abhor the same with all his heart.

Then diverse of the Bishops complices entreated and persuaded him to recant, and ask mercy of the bishop.

No (quoth Roth) I will not ask mercy of him that cannot give it. Wherupon he was (as the rest before mentioned) condemned, and delivered unto the Sheriff, and the xvij. day of September, they all most joyfully ended their lives in one fire at Islington, for the testimony of Christ, as before is declared.

Agnes Bongeor, and Margaret Thurston, two godly Christian women, burnt at Colchester for the sincere professing of Christ's Gospel.

A Little before (gentle Reader) was mention made often that suffered Martyrdom at Colchester, pag. 2007. at wh • ch time there were two other women also, one called Margaret Thurston, and the other Agnes Bongeor, that should have suffered with them, and were likewise condemned at the same time and place that the other above named ten were, for the like cause, and answered also in their examinations the like in effect as the other did. But the one, namely Margaret Thurston, that 〈◊〉 she should suffer with those that went from the Castle, was for that time deferred. What the cause was, the testimony of Io • e Cook shall declare unto us. Which Io • e Cook, the wife now of John Sparke, being then in the castle of Colchester for religion, did demand of this widow Thurston, whose husband died in the prison being imprisoned for religion, wherefore the said Margaret being a condemned woman, should be reserved, when the other suffered in the Castle Bailey. She answered, that it was not for any fear of death, but being prepared as the rest were that suffered the same day, she felt in her self a great shiuering and trembling of the flesh. Whereuppon forsaking the company, she went aside to pray. And whilst she was a praying, she thought that she was lifted up with a mighty wynd that came round about her. Even at that instant came in the Gaoler and company with him, & whilst she turned her self to fetch her Psalter, they took the other prisoners and left her alone. Shortly after she was removed out of the Castle and put into the Town prison, where she continued until Friday seuennight after her company were burnt. That day, not two hours before her death, she was brought to the Castell again, where she declared thus much to the aforesaid Joan Cook.

The other named Agnes Bongeor, who should have suffered in like manner with the 6. that went out of Motchal was also kept back at that time, but not in like sort, because her name was wrong written within the writ, as in the Bailiffs letters of Colchester, sent to Boner about the same, more plainly doth appear in the book of our first edition, pag. 1632.

The same morning, the 2. of August, that the said six in Motehall were called out to go to their Martyrdom, was Agnes Bongeor also called with them, by the name of Agnes Bowyer. Wherefore the Bailiffs understanding her (as I said) to be wrong named within the writ, commanded the said Agnes Bongeor to prison again, as ye have heard in the letter before named, and so from Motehall that day, sent her to the Castle, where she remained until her death.

But when she saw her self so separated from her said prison fellows in that sort, Oh good Lord what piteous mone that good woman made, how bitterly she wepte, what strange thoughts came into her mind, how naked and desolate she esteemed her self, and into what plunge of despair and care her poor soul was brought, it was piteous and wonderful to see: which all came because she went not with them to give her life in the defense of her Christ: for of all things in the world, life was least looked for at her hands. For that morning in which she was kept back from burning, had she put on a smocke that she had prepared only for that purpose. And also having a child, a little young Infant suckyng on her, whom she kept with her tenderly all the time she was in prison, against y ^e day likewise did she send it away to another Nurse, and prepared her self presently to give her self for the testimony of the glorious Gospel of Jesus Christ. So little did she look for life, and so greatly did God's gifts work in her above nature, that death seemed a great deal better welcome then life. But this took not effect at that time as she thought it would, and therefore (as I said) was she not a little troubled.

Beyng in this great perplexity of mind, a friend of hers came to her and required to know whether Abraham's obedience was accepted before God for that he did sacrifice his son Isaac, or in that he would have offered him. Unto which she answered thus.

I know (quoth she) that Abraham's will before God was allowed for the deed, in that he would have done it, if the Angel of the Lord had not stayed him: but I (said she) am unhappy, the Lord thinketh me not worthy of this dignity, and therefore Abraham's case and mine is not alike.

Why (quoth her friend) would ye not willingly have gone with your company, if God should so have suffered it?

Yes (said she) with all my heart, and because I did not, it is now my chief and greatest grief.

Then said her friend: My dear sister, I pray thee consider Abraham and thyself well, & thou shalt see thou doest nothing differ with him in will at all.

Alas (quoth she) there is a far greater matter in Abraham then in me: for Abraham was tried with the offering of his own child, but so am not I, and therefore our cases are not like.

Good sister (quoth her friend) way the matter but indifferently. Abraham I grant (said he) would have offered his son: and have not you done the like in your little suckyng babe? But consider further then this, my good sister (said he) where Abraham was commanded but to offer his son, you are heuy and grieved because you offer not yourself, which goeth somewhat more near you then Abraham's obedience did, & therefore before God assuredly, is no less accepted & allowed in his holy presence: which further the preparing of your shroud also doth argue full well, &c. After which talk between them, she began a little to stay her self, and gave her whole exercise to reading and prayer, wherein she found no little comfort.

In the time that these foresaid ii. good women were prisoners, one in the Castle, & the other in Motehall, God by a secret mean called the said Margaret Thurston unto his truth again, who having her eyes opened by the working of his spirit, did greatly sorrow and lament her backsliding before, and promised faithfully to the Lord, in hope of his mercies, never more while she lived to do the like again, but that she would constantly stand to the confession of the same, against all the adversaries of the cross of Christ. After which promise made, came in short time a writ from London for the burning of them, which according to the effect thereof, was executed the 17. day of September, in the year aforesaid.

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to Laxfield to be burned, and on the next day morning was brought to the stake where was ready against his coming, the foresaid Justice M. Thurstō, one M. Waller then being under shiriffe, and M. Tho. Louell being high Constable, as is before expressed, the which commanded men to make ready all things meet for that sinful purpose. Now the fire in most places of the street was put out, saving a smoke was espied by the said Tho. Louell proceeding out from the top of a chimney, to which house the shiriffe and Grannow his man went, and brake open the door and thereby got fire and brought the same to the place of execution. When John Noyes came to the place of execution. When John Noyes came to the place where he should be burned, he kneeled down and said the 50. Psalm, with other prayers, and then they making haste bound him to the stake, and being bound, the said John Noyes said: Fear not them that can kill the body, but fear him that can kill both body and soul, and cast it into everlasting fire.

When he saw his sister weeping and making mone for him, he bade her that she should not weep for him, but weep for her sins.

Then one Nich. Cadman being Hastler, a valiant champion in the Popes affairs, brought a fagotte and set against him: and the said John. Noyes took up the fagot and kissed it, and said: Blessed be the time that ever I was borne to come to this.

Then he delivered his Psalter to the vndershirife, desiring him to be good to his wife and children, & to deliver to her that same book: and the shiriffe promised him that he would, notwithstanding, he never as yet performed his promise. Then the said John Noyes said to the people: They say they can make God of a piece of bread, believe them not.

Then said he, good people bear witness that I do believe to be saved by the merits & passion of Jesus Christ, and not by mine own deeds: and so the fire was kindled, and burned about him, and thē he said: Lord have mercy upon me, Christ have mercy upon me, Son of David have mercy upon me.

And so he yielded up his life, and when his body was burned, they made a pit to bury the coals and ashes, and amongst the same they found one of his feet that was vnburned, whole up to the anckle, with the hose on, and that they buried with the rest.

Now while he was a burning, there stood one John Iaruis by, a man's servant of the same town, a plain fellow, which said: Good Lord, how the sinews of his arms shrink up. And there stood behind him one Gran now and Benet being the shiriffes men, and they said to their master, that John Iaruis said, what villain wretches are these. And their master bade lay hand on him, & then they took him and piniond him, and carried him before the Justice that same day, and the Justice did examine him of the words aforesaid, but he denied them, and answered, that he said nothing but this: Good Lord howe the sinews of his arms shrink up. But for all this y ^e Justice did bind his father and his master in v. pounds a piece that he should be forth coming at all times. And on the Wednesday next he was brought again before these Justices, M. Thurston, and M. Kene, they sitting at Fresingfield in Hoxton hundred, and there they did appoint and command that the said John Iaruis should be set in the stocks the next market day, and whipt about the market naked. But his Master one William Iaruis did after crave friendship of the Constables, and they did not set him in the stocks till Sunday morning, and in the after noon they did whip him about the market with a dog whip having three cords, and so they let him go.

Some do give that John Iaruis was whipped for saying that Nich. Cadman was Noyes Hastler, that is, such one as maketh and hasteth the fire.

The copy of a certain letter that he sent to comfort his Wyfe at such time as he lay in prison.

WIfe, you desired me that I would send you some tokens that you might remember me. As I did read in the new Testament, I thought it good to write unto you certain places of the Scripture for a remembrance. S. Peter saith: Derely beloved, be not troubled with this heat that is now come among you to try you, as though some strange thing had happened unto you, but rejoice in so much as ye are partakers of Christ's suffryngs, that whē his glory appeareth, ye may be merry & glad. If ye be railed on for the name of Christ, happy are ye, for the spirit of glory, and the spirit of God resteth upon you.

It is better if the will of God be so, that ye suffer for well doing, then for evil doing.

See that none of you suffer as a murderer, or as a thief, or an evil doer, or as a busy body in other men's matters: but if any man suffer as a Christian man, let him not be ashamed, but let him glorify God in this behalf: for the time is come that judgment must begin at the house of God. If it first begin at us, what shall the end of them be that believe not the gospel of God? Wherefore let them that suffer according to the will of God, commit their souls to him in well doing.

S Paul saith: All that will live godly in Christ Jesus, must suffer persecution.

S. John saith: See that ye love not the world, neither the things that are in the world.

If any man love the world, the love of the father is not in him. For all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father, but is of the world, which vanisheth away and the lust thereof, but he that fulfilleth the will of God, abideth forever.

S. Paul saith: If ye be risen again with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things that are above, and not on things which are on the earth.

Our Savior Christ saith: Whosoever shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea.

The Prophet David saith: Great are the troubles of the righteous, but the Lord delivereth them out of all.

Fear the Lord ye his saints, for they that fear him lack nothing.

When the righteous cry, the Lord heareth them and delivereth them out of all their troubles: But misfortune shall slay the ungodly, and they that hate the righteous shall perish.

Hear oh my people. I assure thee O Israel, if thou wilt hearken unto me, there shall no strange God be in thee, neither shalt thou worship any other God. Oh that my people would obey me, for if Israel would walk in my ways, I should soon put down their enemies, and turn my hand against their adversaries.

Our Savior Christ saith: The Disciple is not above his master, nor yet the servant above his Lord. It is enough for the Disciple to be as his master is, and that the servant be as his Lord is. If they have called the master of the house Belzebub, howe much more shall they call them of his household so: fear not thē therefore.

S. Paul saith: Set yourselves therefore at large, and bear not a strangers yoke with the unbelievers: for what fellowship hath righteousness with unrighteousness? what company hath light with darkness: either what part hath the believer with the Infidel? &c. Wherefore come out from among them, & separate yourselves now (saith the Lord) and touch none unclean thing: so will I receive you, and I will be a father unto you, & ye shall be my sons and daughters, saith the Lord almighty.

For neither eye hath seen, nor the ear hath heard, neither can it enter into the heart of man, what good things the Lord hath prepared for them that love him.

Ye are not bought neither with silver nor gold, but with the precious blood of Christ.

There is none other name given to men wherein we must be saved.

The Martyrdom and suffering of Cicelie Ormes, burnt at Norwich for the testimony and witness of Christ's Gospel.

ABout the 23. day of the said month of September, next after the other above mentioned, suffered at Norwich Cicelie Ormes, wife of Edmund Ormes Worstedweauer, dwelling in S. Laurence parish in Norwich, she beying of the age of xxxij. years or more, was taken at y ^e death of Simon Miller and Elizabeth Cooper above mencioned, in a place called Lolardes pit without Bishops gate, at the said Norwich, for that she said she would pledge them of the same cup that they drank on. For so saying, one Master Corbet of Sprowson by Norwich, took her and sent her to the Chancellor. When she came before him, he asked her what she said to the Sacrament of Christ's body. And she said, she did believe, that it was the Sacrament of the body of Christ. Yea said the Chancellor, but what is that that the priest holdeth over his head? She answered him and said, it is bread: and if you make it any better it is worse. At which words the Chancellor sent her to the bishops Prison to the keeper called Fellow, with many threatening, & ho • e words as a man being in a great cha • e.

The xxiij. day of July she was called before y ^e Chancelor again, who sat in judgment with Master Bridges and others. The Chancellor offered her if she would go to the Church and keep her tongue, she should be at lybertie, and believe as she would. But she told him she would not consent to his wicked desire therein, do with her what he would: for if she should, she said GOD would surely plague her. Then the Chancellor told her, he had shown more favor to her, then ever he did to any, and that he was loath to condeme her, considering that she was an ignorant, unlearned, and foolysh woman. But she not weighing his words, told him if he did, he should not be so desirous of her sinful flesh, as she would (by God's grace) be content to give it in so good a quarrel. Then rose he and red the bloody sentence of condemnation against her, and so delivered her to the secular power of the shiriffes of the City, M. Thomas Sutherton, and M. Leonard Sutherton brethren, who immediately carried her to the Guildhall in Norwich, where she remained until her death.

This Cicelie Ormes was a very simple woman, but yet zealous in the Lord's cause, being borne in East Deram, and was there the daughter of one Thomas Haund Tailor. She was taken the v. day of July, and did for a twelve month before she was taken, recant, but never after was she quiet in conscience, until she was utterly driven from all their Popery. Between the time she recanted and that she was taken, she had gotten a letter made, to give to the Chancellor, to let him know that she reap̄ted her recantation from the bottom of her heart, & would never do the like again while she lived. But before she exhibited her bill, she was taken & sent to prison, as is before said. She was burnt the 23. day of September, between 7. and 8. of the clock in the morning, the said two shirifes being there, and of people to the number of 200. When she came to the stake, she kneeled down and made her prayers to God. That being done, she rose up and said: good people, I believe in God the father, God the son, and God the holy ghost, three persons and one God.

This do I not, nor will I recant, but I recant utterly from the bottom of my heart, the doings of the Pope of Rome, and all his popish priests and shauelynges. I utterly refuse and never will have to do with them again by God's grace. And good people, I would you should not think of me that I believe to be saved in that I offer myself here unto the death for the Lord's cause, but I believe to be saved by the death of Christ's passion: and this my death is and shall be a witness of my faith unto you all here present. Good people, as many of you as believe as I believe, pray for me. Then she came to the stake and laid her hand on it, and said: welcome the Cross of Christ. Which being done, she looking on her hand, and seeing it blacked with the stake, she wiped it upon her smocke, for she was burnt at the same stake that Simon Miller and Elizabeth Cooper was burned at. Then after she had touched it with her hand, she came and kissed it, and said welcome the sweet cross of Christ, and so gave her self to be bound thereto. After the tormentors had kindled the fire to her, she said: My soul doth magnify the Lord, and my spirit rejoiceth in God my Savior, and in so

saying she set her hands together right against her breast, rasting her eyes and head upward, and so stood, heauyng up her hands by little and little, till the very sinews of her arms brast asunder, and then they fell: but she yielded her life unto the Lord, as quietly as she had been in a slumber, or as one feeling no pain: So wonderfully did the Lord work with her: his name therefore be praised for evermore, Amen.

The trouble and disturbance among good men and women at Lichfield.

AFter the death and Martyrdom of maistresse Ioyce Lewys, a little above specified, diverse good men and women in the same town of Lichfield were vexed and in trouble before the Bishop and his Chancellor, for kissing the said Ioyce Lewys, and drinking with her about the time of her death, the names of which persons were these: Joan Love, Elizabeth Smith, Margaret Biddell, Helene Bouring, Margaret Cootesfote, Nich. Bird John. Hurlstone and his wife, Agnes Glyn, Agnes Glover, Agnes Penyfather. &c. These with other were produced to their examination before the Bishop & his Chācellor for the cause above named, and therefore adjudged for heretics, for that they did pray and drink with the said maistresse Lewys, but especially Agnes Penyfather sustained the most trouble, for that she accompanied the said Ioyce Lewys going to her death. Which Agnes being examined further of the said Bishop, what words she had spoken to two priests of the church of Lichfield, called John Adye and James Fox, concerning the said Ioyce Lewys after her burning, said as followeth: that she being asked by y ^e said two priests being at her fathers house in the City of Lichfield, at such time as she came frō the burning of the said Ioyce Lewys, wherefore she the said Agnes did weep for such an heretic, meaning Ioice Lewys, whose soul said they was in hell: the said Agnes Penyfather to the demand made this answer, that she thought the said blessed Martyr to be in better case then the said two Priests were.

With the which words she being charged, and willed to submit her self as the other had done above rehearsed to such penance as they should enjoin unto her, refused so to do, and therefore was commanded to close prison, the shiriffes being charged with her under pain of one hundred pounds, that none should have any access unto her. At length at the persuasion of her friends, she was compelled to do as the other had done before. And thus much concerning things done at Lichfield.

The Persecution and cruelty exercised by the Papists in the Diocese of Chichester.

ANd now from Lichfield to come to Chichester, although we have but little to report thereof, for lack of certain relation and records of that country, yet it seemeth no little trouble and persecution there also to have raged, as in other countries. For what place was there almost in all the Realm, where the Popes ministers did not besturre them, murtheryng some or other, as in the Acts of this ecclesiastical history may sufficiently appear. Wherefore as this plague of the popes tyranny was general to all other people and countries of England, so likewise in the Diocese of Chichester, diverse and many there were condemned and martyred for the true testimony of righteousness within the compass of Queen Mary's reign. In the number of whom were these.

Martyrs.
• John Foreman, of Estgrimsted.
• John Warner of Berne.
• Christian Grouer of the Archdeaconry of Lewys.
• Thomas Athoth Priest.
• Thomas Auyngton of Erdinglie.
• Dennis Burgis of Buxsted.
• Thomas Rauensdale of Rie.
• John Milles of Hellinglegh.
• Nich Holden of Withiam.
• John Hart of Withiam.
• Margery Morice of Hethfield.
• Anne Try of Estgrenested.
• John Oseward of Woodmancote.
• Thomas Harland of Woodmancote.
• James Morice of Hethfield.
• Tho. Dougate of Estgrenested.
• John Ashedon of Ketherfield.

The greatest doers against these godly and true faithful Martyrs and sitters upon their condemnation, were these: Christopherson the Bishop after Day, Rich. Brisley Doctor of Law, and Chancellor of Chichester, Rob. Taylor Bachelor of Law his Deputy, Tho. Paccard Ciuilian, Anth. Clarke, Albane Langdale Bach. of Divinity, &c.

The examination of Thomas Spurdance one of Queen Mary's servants, before the Chancellor of Norwich.

THe Bishops Chancellor did ask me if I had been with the priest, and confessed my sins unto him. And I said no, I had confessed my sins to God, and God saith: In what hour so ever a sinner doth repent and be sory for his sins, and ask him forgiveness, willing no more so to do, he will no more reckon his sin unto him, and that is sufficient for me.

Then said the Chancellor: Thou deniest the Sacrament of penance.

I said, I deny not penance, but I deny that I should show my sins unto the priest.

Then said the Chancellor, that is a denying of the sacrament of penance.

Write this Article.

Have you received the blessed sacrament of the altar (said he) at this time of Easter?

And I said, no.

And why have ye not, saith he?

I said, I dare not meddle with you in it, as you use it.

Why? do not we use it truly, said he.

I said, no, for the holy supper of the Lord serveth for the Christian congregation, and you are none of Christ's members, & therefore I dare not meddle with you, least I be like unto you.

Why, are we none of Christ's members said the Chancellor?

I said: because you teache laws contrary to God's law.

What laws are those, said he?

I said, these 3. articles that you swear the people unto here, be false and untrue, and you do evil to swear the people unto them.

Then said he: Good people take no heed unto his words: for he is an heretic & teacheth you disobedience: and so he would no more speak of that matter.

Then said he, how believest thou in the blessed Sacrament of the alter? doest thou not believe that after it is consecrated, it is the very same body that was borne of the virgin Mary?

I said: no, not the same body in substance: for y ^e same body hath a substance in flesh, blood and bones, and was a bloody sacrifice, and this is a dry sacrifice.

And I said, is the Mass a sacrifice?

Unto which a D. answered that sat by him, it is a sacrifice both for the quick and the dead.

Then said I, no, it is no sacrifice: for s. Paul saith, that Christ made one sacrifice once for all, and I do believe in none other sacrifice, but only in that one sacrifice that our Lord Jesus Christ made once for all.

Then said the D. that sacrifice that Christ made, was a wet sacrifice, and the Mass is a dry sacrifice.

Then said I: that same dry sacrifice is a sacrifice of your own making, & it is your sacrifice, it is none of mine

Then said the Chancellor, he is an heretic, he denieth the sacrament of the altar.

Then said I: will ye know how I believe in the holy supper of our Lord?

And he said, yea.

Then said I: I believe that if I come rightly & worthily as God hath commanded me, to the holy supper of the Lord, I receive him by faith, by beleeuyng in him. But the bread being received, is not God, nor the bread y ^t is yonder in the pyx is not God. God dwelleth not in temples made with hands, neither will be worshipped with the works of men's hands. And therefore you do very evil to cause the people to kneel down and worship the bread: for God did never bid you hold it up above your heads, neither had the Apostles such use.

Then said the Chancellor: he denieth the presence in the sacrament. Write this Article also. He is a very heretic.

Then said I: the servant is not greater then his master. For your predecessors killed my master Christ, the Prophets and Apostles, and holy virtuous men, & now you also kill the servants of Christ, so that all the righteous blood that hat hath been shed, even from righteous Abel, until this day, shall be required at your hands.

Well, said the Chancellor, have him away.

Another examination of Spurdance, before the Bishop in his house.

THe B. said: sirrha, doest thou not believe in the catholic faith of holy Church?

And I said: I believe Christ's catholic church.

Yea said he, in Christ's church, of the which the Pope is the head? Doest thou not believe that the Pope is supreme hed of the catholic church?

And I said, no. I believe not that he should be above the Apostles, if he take them to be his predecessors. For when there came a thought among y ^e Apostles, who should be the greatest when their master was gone, Christ answered them unto their thoughts: The Kings of the earth bear domination above other, but ye shall not so do, for he that will be greatest among you, shall become servant unto you all. How is it then (said I) that he will climb so high above his fellows? And also we were sworn by my Master King Henries time, that we should to the uttermost of our power, never consent to him again. And therefore as he hath nothing to do here in England, so neither in his own country more, then a Bishop hath in his Dioces.

Yea said the B. what of that? We were then in error & sin, now we are in the right way again, and therefore thou must come home again with us, and knowledge thy fault, and become a Christian man, and be sworn unto the Pope as our supreme head. Wilt thou be sworn unto the Pope? How sayst thou?

Then I said, no I warrant you by the grace of God, not as long as I live. For you cannot prove by the scripture, that the Pope is head of the church, and may do therein what him list.

No, said he? yes I trow: For as the Belweather which weareth the Bell, is head of the flock of sheep, even so is the Pope the head of the Church of Christ. And as the Bees in the hive have a master Be when they are gone out, to bring them home again to the hive: even so the Pope when we be gone astray and wandered from the fold, from the hive, &c. then is ordained our head by succession of Peter, to bring us home again to the true church: as thou now my good fellow hast wandered long out of the way like a scattered sheep, &c. Hear therefore that Belwether, the master bell, &c. & come home with us to thy mother the true church again.

Unto whom I answered: My Lord, all this is but natural reason, & no scripture: but since ye cannot prove the Pope to be authorised by scripture, ye answer not me as I thought ye would.

Ha, said he, I see well ye be stout, and will not be answered: therefore ye shall be compelled by law whether ye will or no.

My Lord said I, so did your forefathers entreat Christ and his Apostles. They had a law, and by their law they put him to death: and so likewise, you have a law which is tyranny, & by that would ye enforce me to believe as you do. But the Lord I trust will assist me against all your beggarly ceremonies, and make your foolishness known to all the world one day.

Then said he, when were ye at church & went in procession, and did the ceremonies of the church?

And I said, never since I was borne.

No said he? How old are you?

And I said, I think about xl.

Why said he, how did you use yourself at Church xx. years ago?

I said, as you do now.

And even now, said he, you said you did not the Ceremonies since you were borne.

No more I did said I, since I was borne a new: as Christ said unto Nicodemus, except ye be borne a new, ye cannot enter into the kingdom of heaven.

Then said a D. that sat by, he is a very Anabaptist: for that is their opinion plain.

No sir, you say falsely, said I, for I am no Anabaptist: for they deny Children to be Baptized, and so do not I.

Well said the B. why doest thou not go to the church, and do the ceremonies?

And I said: because they be contrary to God's word and laws, as you yourself have taught: but now you say it is good again: and I think if there were a return tomorrow, you would say that is false again which you hold now. Therefore I may well say there is no truth in you.

Then said the B. thou art a stubborn fellow, and an heretic, and a Traitor.

No said I, I am no Traitour, for I have done I think, better service to the crown imperial of England, then you.

If you had done so good service (said he) you would be obedient to the laws of the Realm.

So I am, said I. There is no man alive (I thank God) to accuse me justly that ever I was disobedient to any civil laws. But you must consider my Lord, that I have a soul and a body, & my soul is none of y ^e Queens, but my body and my goods are the Queens. And I must give God my soul, and all that belongeth unto it: that is, I must do the law and commandments of God, and whosoever commandeth laws contrary to God's laws, I may not do them for losing of my soul, but rather obey God then man.

And he said: why doest thou not these laws thē? are they not agreeable to God's law?

And I said, no, you cannot prove them to be God's laws.

Yes saith he, that I can.

Then said I, if you can prove me by the word of God that you should have any graven Images made to set in your churches for lay men's books, or to worship God by them, or that you should have any Ceremonies in your church as you have, prove them by the word of God, and I will do them.

Then said he, It is a good and decent order to furnishe the Church: as when you shall go to dinner, you have a clothe upon the table to furnish the Table before the meat shall come upon it: so are these ceremonies a comely decent order to be in the Church among Christian people.

These said I are inventions and imaginations out of your own brain, without any word of God to prove them. For God saith: look what you think good in your own eyes, if I command the contrary, it is abhominable in my sight. And these ceremonies are against God's laws. For S. Paul saith, they be weak and beggarly, & rebuketh the Galatians for doing of them.

Well, said he: If you will not do them, seeing they be the laws of the realm, you are an heretic and disobedient: and therefore come home again and confess your fault with us, that you have been in error, &c. Wyll you do so?

And I said no, I have been in no error: for the spiritual laws were never trulier set forth, then in my master K, Edwards time, and I trust unto God I shall never forsake them whiles I live.

Then came a Gentleman to me and said: are ye wiser then all men? and have ye more knowledge then all men? will you cast away your soul willingly? my Lord and other men also, would fain you would save yourself: therefore choose some man where you will, either spiritual or temporal, and take a day: my Lord will give it you.

Then said I, if I save my life, I shall loose it, and if I loose my life for Christ's sake, I shall find it in life everlasting. And if I take a day, whē the day cometh, I must say then, even as I do now, except I will lie, and therefore that needeth not.

Well, then have him away said the Bishop.

This above named Thomas Spurdance was one of Queen Mary's servants, and was taken by two of his fellows, the said Queens servants named John Haman, otherwise called Barker, and George Loos • n, both dwelling in Codman in the County of Suffolk, who carried him to one master Gosnall, dwelling in the said Codnam, and by him he was sent to Bury, where he remained in prison, and afterward burned in the month of November.

The story and Martyrdom of three constant witnesses of Christ.

NOt long after the Martyrdom of the two good women at Colchester, above named, were three faithful witnesses of the Lord's Testament, tormented and put to death in Smithfield at London, the 18. of Nouemb. in the year aforesaid, whose names hereafter follow.

• John Hallyngdale.
• William Sparow.
• Richard Gybson.

Which three were produced before Boner B. of London, the v. day of Nouem. 1557. and had by him and his Officers certain Articles ministered, the sum whereof hereafter followeth.

The death and Martyrdom of John Rough Minister, and Margaret Mearing burned at London the 22. of December.

I N this furious time of persecution, were also burned these two constant and faithful Martyrs of Christ, John Rough a Minister, and Margaret Mearing.

This Rough was borne in Scotland, who (as himself confesseth in his answers to Boners Articles) because some of his kinsfolk would have kept him frō his right of inheritance which he had to certain lands, did at the age of xvij. years, in despite (and the rather to displease his friends) profess himself into the order of the black Friers at Sterling in Scotland: where he remained the space of xvj. years, until such time as the Lord Hamulton, Earl of Arren, and governor of the Realm of Scotland aforesaid (casting a favor unto him) did sue unto the Archbishop of Saint Andrew's, to have him out of his professed order, that as a Seculare Prieste he might serve him for his Chapleine. At which request the Archbishop caused the Prouincial of that house, having thereto authority, to dispence with him for his habit and order.

This suit being thus by the Earl obtained, the said Rough remained in his service one whole year: during which time it pleased God to open his eyes, and to give him some knowledge of his truth, and thereupon was by the said governor sent to preach in the freedom of Air, where he continued four years, and then after the death of the Cardinal of Scotland, he was appointed to abide at S. Andrew's, and there had assigned unto him a yearly pension of xx. pound from king Henry the eight Kyng of England. Howbeit, at last waying with himself his own danger, and also abhorring the Idolatry and superstition of this country, and hearing of the freedom of the Gospel within this Realm of England, he determined with himself not to tarry any longer there: And therefore soon after the battle of Muscle bourough, he came first unto Carliell, and from thence unto the Duke of Somerset, then Lord Protectour of England, and by his assignment had appointed unto him out of the Kings treasurye xx. pounds of yearly stipend, and was sent (as a Preacher) to serve at Carliell, Barwicke, and Newcastell. From whence (after he had there, according to the laws of God and also of this Realm, taken a country woman of his to wife) he was called by the Archbyshoppe of York that then was, unto a benefice nigh in the Town of Hull: where he continued until the death of that blessed & good king Edward the 6.

But in the beginning of the reign of Queen Mary (perceyuyng the alteration of Religion, and the persecution that would thereupon arise, and feeling his own weakness) he fled with his wife into Friseland, & dwelte there at a place called Norden, laboring truly for his living, in knitting of Cappes, hose, and such like things, till about the end of the month of October last before his death. At which time, lacking yearn and other such necessary provision for the mainteinaunce of his occupation, he came over again into England, here to provide for the same, and the x. day of November arrived at London. Where hearing of the secret society, and holy Congregation of God's children there assembled, he joined himself unto them, and afterwards being elected their Minister and Preacher, did continue moste virtuously exercised in that Godly felowshippe, teaching and confirming them in the truth and Gospel of Christ. But in the ende (such was the providence of God, who disposeth all things to the best, the xii. day of December, he with Cutbert Symson and others, through the crafty and traiterous suggestion of a false Hipocrite and dissembling Brother called Roger Sergeaunt, a taylour, were apprehended by the Uicechamberlayne of the Queens house, at the Saracēs head in Islington: where the Congregation had thē purposed to assemble themselves to their Godly and accustomable exercises of prayer, and hearing the word of God: which pretence, for the safeguard of all the rest, they yet at their examinations, covered and excused by hearing of a play that was then appointed to be at that place. The Uicechamberlayne after he had apprehended them, carried • ough and Symson unto the Counsel, who charged thē to have assembled together to celebrate the Communion or Supper of the Lord, and therefore after sundry examinations and aunsweares, they sent the said Rough unto Newgate: but his examinations they sent unto the bishop of London, with a Letter signed with they hands, the copy whereof followeth.

Margaret Mearing Martyr.

IT is declared, that in the company of John Roughe, was burned one Margaret Mearyng, who, as the Register maketh mention, was at one time and day brought with the said Rough forth to examination: where the Bishop having no private matters to charge her withal, did the eightenth day of December object against her those common and accustomable Articles mentioned before pag, 1585. To which she answered as followeth.

FIrst, that there is here in earth a catholic Church and that there is the true faith of Christ observed, and kept in the same Church.

2 Item, that there were only two sacraments in the Church, namely the sacrament of the body and blood of Christ, and the sacrament of Baptism.

3 Item, that she was baptized in the faith, & belief of the said Church, renouncing there, by her Godfathers and Godmothers, the Devil and all his works. &c.

4 Item, that when she came to the age of fouretene years, she did not know what her true belief was, because she was not then of discretion to understand the same, neither yet was taught it.

5 Item, that she had not gone from the catholic faith at any time: but she said that the Mass was abhominable before the sight of God, and before the sight of all true Christian people, and that it is the plain Cup of fornication, and the whore of Babylon. And as concerning the Sacrament of the alter, she said she believed there was no such sacrament in the catholic Church. Also she said, that she utterly abhorred the authority of the Bishop of Rome, with all the Religion observed in the same Antichrists Church.

6 Item, she answered to the sixth Article, as to the first, before specified.

7 Item, that she hath refused to come to her Parish Church, because the true Religion of Christ was not then used in the same: and farther said that she had not come unto the Church by the space of one year, and three quarters, then last paste, neither yet did mean anymore to come unto the same in these Idolatrous days.

8 Item, as touching the manner of her apprehension she said that Cluney the Bishops Somner, did fetch her to the Bishop.

These answers being then registered, they were again (with the said Articles), propounded against her the xx. day of December, and there being demanded if she would stand unto those her answers, she said: I will stand to them unto the death: for the very Angels of heaven do laugh you to scorn, to see your abomination that you use in the Church. After the which words the Bishop pronounced the sentence of condemnation: and then delivering her unto the Sheriffs, she was with the forenamed John Roughe carried unto Newgate. From whence they were both together led unto Smithfield, the xxij. day of the same Moneth of December, and there most ioyfullye gave their lives for the profession of Christ's Gospel.

When the latter end of this history of Mayster Rough, and Margarete Mearing was in finishing, there came to our hands one necessary thing of the said Margaret Mearyng, which we thought not good to omit. The matter is this. Mayster Rough being chief Pastor to the congregation in the said time of Queen Mary, as before ye have heard (of which company this Margaret Mearyng was one) did not well like the said Margaret, but greatly suspected her, as many other of them did besides, because she would often times bring in strangers among them, and in her talk seemed (as they thought) somewhat • o busy. &c. Now, what they saw or understood further in her, we know not, but this followed the evil suspicion conceived of her. Mayster Rough the Fridaye before he was taken, in the open face of the Congregation, did excommunicate her out of the same company: and so seemed with the rest to exclude, and cut her of from their fellowship and society. Whereat she being moved, did not well take it, nor in good part, but thought her self not indifferently handled among them. Whereupon to one of her friends in a heat, she threatened to remove them all. But the providence of God was otherwise. For the Sondaye after Mayster Rough being taken by the information of one Roger, Sergeaunt to the Bishop of London (as here after thou shalt hear) was laid prisoner in the Gatehouse at Westminster, where none of his friends could come to him to visit him. Then this said Margaret hearing thereof, got her a basket, and a clean shyrt in it, and went to Westminster, where she feigning her self to be his Sister, got into the prison to him, and did there to her power not a little comfort him.

Then coming abroad again, she understanding that the Congregation suspected the said Sergeaunt to be his Promoter, went to his house, and asked whether Judas dwelt not there. Unto whom answer was made, there dwelt no such. No, said she? Dwelleth not Judas here that betrayed Christ? His name is Sergeaunt. Whē she saw she could not speak with him, she went her way. So the Friday after, she standing at Mark lane ende in London, with another woman, a friend of hers, saw Cluney Boners Somner, coming in the Streete towards her house. Whome when she saw, she said to the other woman standing with her: whether goeth yonder fine fellow said she? I think surely he goeth to my house: and in viewing him still, at the last she saw him enter in at her door. So immediately she went home, and asked him whom he sought. Whereunto Cluney made answer and said, for you: you must go with me. Mary, quoth she, here I am: I will go with you, and coming to the Bishoppe, she was laid in prison, and the Wednesday after burnt with Mayster Rough in Smithfielde, as ye have heard.

Anno. 1558.

The Suffering & cruel torments of Cutbert Symson, Deacon of the Christian Congregation in London, in Queen Mary's days, most patiently abiding the cruel rage of the Papists for Christ's sake.

N Ext after the Martyrdom of M. Rough Minister of the Congregation, above mentioned, succeeded in like Martyrdom the Deacon also of that said Godly company or Congregation in London, named Cutbert Symson, being committed to the fire, the year of our Lord. 1558. the 28. day of March.

This Cutbert Symson was a man of a faithful, and zealous heart to Christ and his true flock, in so much that he never ceased laboring, and Studying most earnestly, not only how to preserve them without corruption of the Popish religion, but also his care was ever vigilant, how to keep them together without peril, or danger of persecution. The pains, travail, zeal, patience, and fidelity of this man, in caring, and providing for this Congregation, as it is not lightly to be expressed▪ so is it wonderful to behold the providence of the Lord by vision, concerning the troubles of this faithful minister, and godly Deacon, as in this here following may appear.

The Fridaye at night before Master Rough Minister of the congregation (of whom mention is made before) was takē, being in his bed he dreamed, that he saw 2. of the Gard leading Cutbert Simson Deacon of the said congregation, and that he had the book about him, wherein were written the names of all them which were of the Congregation. Whereupon being sore troubled, he awaked, and called his wife, saying: Kate strike light, For I am much troubled with my brother Cutbert this night. When she had so done, he gave himself to read in his book a while, and there feeling sleep to come upon him, he put out the candle, & so gave himself again to rest. Being a sleep, he dreamed the like dream again: & awaked therewith, he said: O Kate, my brother Cutbert is gone. So they lighted a candle again and rose. And as the • aid M. Rough was making him ready to go to Cutbert to see how he did, in the mean time the said Cutbert came in with the book, containing the names & accounts of the congregation. Whom when Master Rough had seen, he said: brother Cutbert, ye are welcome, for I have been sore troubled with you this night, and so told him his dream. After he had so done, he willed him to lay the book away from him, and to carry it no more about him. Unto which Cutbert answered, he would not so do: for dreams he said, were but phantasies, and not to be credited. Then master Rough straightly charged him in the name of the Lord to do it. Whereupon the said Cutbert took such notes out of the book, as he had willed him to do, and immediately left the book with M. Roughes wife.

The next day following, in the night, the said Master Rough had another dream in his sleep, concerning his own trouble. The matter whereof was this. He thought in his dream that he was carried himself forcibly to the Bishop, and that the Bishop plucked of his beard, and cast it into the fire, saying these words: Now I may say I have had a piece of an heretic burned in my house, and so according it came to pass.

Now to return to Cutbert again, as we have touched something co • cerning these visions, so now remaineth to story also of his pains and sufferings upon the rack, and otherwise like a good Laurence for the congregations sake, as he wrote it with his own hand.

A true report how I was used in the Tower of London, being sent thither by the Counsel the xiii. day of December.

ON the Thursday, after I was called unto the warehouse, before the Constable of the Tower and y ^e Recorder of Londer Master Cholmley, they commanded me to tell, whom I did will to come to the English service. I answered I would declare nothing. Wherupon I was set in a rack of Iron, the space of three hours, as I judged.

Then they asked me if I would tell them. I answered as before. Then was I loosed, and carried to my lodging again. On the Sunday after, I was brought into the same place again, before the Lieuetenaunt, and the Recorder of London, and they examined me. As before I had said, I answered. Then the Lieuetenaunt did swear by god I should tell. Then did they bind my 2. forefingers together, and put a small arrow betwixt them, and drew it through so fast that the blood followed, and the arrow brake.

Then they racked me twice. Then was I carried to my lodging again, and x. days after the Lieuetenant asked me if I would not confess that, which before they had asked me. I said I had said as much as I would. Thē five weeks after, he sent me unto the high Prieste, where I was greatly assaulted, and at whose hand I received the Popes curse, for bearing witness of the resurrection of Jesus Christ. And thus I commend you unto God, and to the word of his grace, with all them that unfeignedly call upon the name of Jesus, desiring God of his endless mercy, through the merits of his dear son Jesus Christ to bring us all to his everlasting kingdom. Amen. I praise God for his great mercy shown upon us. Syng Osanna unto the highest with me Cutbert Simson, God forgive me my sins. I ask all the world forgiveness, and I do forgive all the world, and thus I leave this world, in hope of a joyful resurrection.

The suffering and Martyrdom of William Nichole, put to death by the wicked hands of the papists at Herefordwest in Wales.

WE find in all ages from the beginning, that Satan hath not ceased at all times, to molest the Church of Christ with one affliction or other, to the trial of their faith, but yet never so aparauntly at any time to all the world, as when the Lord hath permitted him power over the bodies of his saints, to the shedding of their blood, and perverting of religion: for then sleepeth he not I warrant you, from murdering of the same, unless they will fall down with Ahab and Jezebel to worship him and so kill and poison their own souls eternally: as in

these miserable latter days of Queen Mary we have felt heard and seen practiced upon God's people. Amonge whom we find recorded an honest good simple poor man, one William Nicole, who was apprehended by the Champions of the pope, for speaking certain words against the cruel kingdom of Antichrist, and the ninth day of April. 1558. was butcherly burnt and tormented at Herefordwest in Wales, where he ended his life in a most happy and blessed state, and gloriously gave his soul into the hands of the Lord, whose goodness be praised forever, Amen.

This William Nicoll (as we are informed) was so simple a good soul, y ^t many esteemed him half foolish. But what he was we know not, but this are we sure he died a good man, and in a good cause, whatsoever they judge of him. And the more simplicity of feebleness of wit appeared in him, the more beastly and wretched doth it declare their cruel & tyrannical act therein. The Lord give them repentance therefore, if it be his blessed will, Amen, Amen.

The Martyrdom of William Seaman, Thomas Carman, and Thomas Hudson, put to death by the persecuting papists at Norwich in the county of Norfolk.

IMmediately after William Nicoll succeeded in that honorable and glorious vocation of Martyrdom three constant godly men at Norwich in Northfolk, who were cruelly and tyrannically put to death for the true testimony of Jesus Christ, the xix. of May. an. 1558. Whose names be these.

• William Seaman.
• Thomas Carman.
• Thomas Hudson..

The said William Seaman was an Husbandman, of the age of xxvi. years, dwelling in Mendlesham in the county of Suffolk, who was sundry sought for times by y ^e commandment of Sir John Tirrell knight, & at last he himself in the night searched his house and other places for him: notwithstanding he somewhat mist of his purpose, God be thanked. Then he gave charge to his Seruauntes, Robert Baulding, and James Clarke with others, to seek for him. Who having no officer, went in the evening to his house, where he being at home, they took him and carried him to their Mayster Syr John Tirrell. This Baulding being Seamans nigh neighbor, and whom the said Seaman greatly trusted as a special friend, notwithstanding to do his Mayster a pleasure, now became enemy to his chief friend, and was one of the busiest in the taking of him. Now as they were going to carry him to their Mayster Syr John Tyrrell in the night, it is credibly reported that there fell a light between them out of the element and parted them. Thys Baulding being in company with the rest when the light fell, and albeit he was then in his best age, yet after y ^e time never enjoyed good day, but pyned away even unto the death.

Well, for all that strange sight (as I said) they carried him to their Mayster. Who when he came, asked him why he would not go to Mass, and to receive the sacrament and so to worship it? Unto which William Seaman answered, denying it to be a sacrament, but said it was an Idol, and therefore would not receive it. After which words spoken, sir John Tirrel shortly sent him to Norwich to Hopton then Bishop, and there after conference and examination had with him, the bishop read his bloody sentence of condemnation against him: and afterward delivered him to the secular power, who kept him unto the day of Martyrdom.

This said William Seaman left behind him when he died, a wife, and three children very young: and with the said young children, his wife was persecuted out of the said town also of Mendlesham, because that she would not go to hear Mass, and all her corn and goods ceased, and taken away by Mayster Christopher Coles officers, he being Lord of the said town.

Thomas Carman (who as is said, pledged Richard Crashfield at his burning, and thereupon was apprehended) being prisoner in Norwich, was about one time with the rest examined and brought before the said Bishop, who answered no less in his Maysters cause, then the other, and therefore had the like reward, that the other had, which was the Bishops bloody blessing of condemnation, and delivered also to the Seculare power, who kept him with the other, until the day of slaughter, which hasted on, and was not long after.

Thomas Hudson was of Ailesham in Norfolk, by his occupation a Glover, a very honest poor man, having a wife, and three children, and labored always truly and diligently in his vocation, being of thirtye years of age, and bearing so good a will to the Gospel, that he in the days of king Edward the 6. two years before Q. Mary's reign, learned to read English of Anthony & Thomas Norgate of the same Town, wherein he greatly profited about the time of alteration of Religion. For when Queen Mary came to reign, and had changed y ^e service in the Church, putting in for wheat draff, and darnill, and for good preaching blasphemous crying out against truth, and godliness, he then avoiding all their ceremonies of superstition, absented himself from his house and went into Suffolkl a longe time, and there remained traveling from one place to another, as occasion was offered. At the last, he returned back again to Norfolk to his house at A • lesham, to comfort his wife and children, being heavy, and troubled with his absence.

Now when he came home, and perceived his contynuance there would be dangerous, he and his wife devised to make him a place among his fagottes, to hide him self in, where he remained all the day (in steed of his chamber) reading and praying continually, for the space of half a year, and his wife like an honest woman being careful for him, used her self faythfullye, and dillygently towards him.

In the mean time came the Vicar of the Town, named Berry (who was one of the Bishops Commissaries, a very evil man) and inquired of this said Thomas Hudson's wife, for her husband. Unto whom he answered, as not knowing where he was. Then the said Berry rated her, and threatened to burn her for that she would not bewraye her husband where he was. After that, when Hudson understood it, he waxed every day more zealous then other, and continually read & sange Psalms, to the wonder of many, the people openly resorting to him, to hear his exhortations, and vehement prayers.

At the last he walked abroad for certain days, openly in the Town, crying out continually against y ^e Mass and all their trumpery, and in the ende, coming home in his house, he sat him down upon his knees, having his book by him, reading and singing Psalms continually without ceasing, for three days and three nights together, refusing meat and other talk, to the great wonder of many.

Then one John Crouch his next neighbor, went to the Constables Robert Marsham, and Robert Laws in the night, to certify them thereof: for Berry commanded openly to watch for him, and the Constables understanding the same, went cruelly to catch him in the break of the day, the xxii. of the month of April. Anno. 1558.

Now when Hudson saw them come in, he said: Now mine hour is come. Welcome friends welcome. You be they that shall lead me to life in Christ, I thank GOD therefore, and the Lord enhable me thereto for his mercies sake. For his desire was, and ever he prayed (if it wer the Lord's will) that he might suffer for the Gospel of Christ. Then they took him, and lead him to Berry the Commissarye, which was Uicar of the town, and the said Berrye asked him first: where he kept his Church for four years before. To the which the said Hudson answered thus, where so ever he was, there was the church.

Doest thou not believe, saith Berry, in the sacrament of the alter? What is it?

Then after long talk, the said Berry seeing it booted not to persuade with him, took his pen and ink, and wrote letters to the Bishop thereof, and sent this Hudson to Norwich bound like a thief to him, which was 8. miles from thence, who with joy and singing chere went thither, as merry as ever he were at any time before. In prison he was a month where he did continually read & invocate the name of God.

These three Christians and constant Martyrs, William Seaman, Thomas Carman, and Thomas Hudson after they were (as ye have heard) condemned, the xix. day of May. 1558. were carried out of prison to the place where they should suffer, which was without Bishops gate at Norwich, called Lollards Pit. And being all there, they made their humble prayers unto the Lord. That being done, they rose and went to the stake, and standing all there with their chains about them, immediately this said Thomas Hudson cometh forth from them under the Chayne, to the great wonder of many: whereby diverse feared and greatly doubted of him. For some thought he would have recanted: other judged rather that he went to ask a further day, and to desire conference, and some thought he came forth to ask some of his parents blessing. So some thought one thing and some another: but his two companions at the stake cried out to him to comfort him what they could, exhorting him in the bowels of Christ to be of good cheare. &c. But this sweet Hudson, felt more in his heart, and conscience, then they could conceive in him. For (alas good soul) he was compassed (God knoweth) with great dolour and grief of mind, not for his death, but for lack of feeling of his Christ, and therefore being very careful he humbly fell down upon his knees, and prayed vehemently and earnestly unto the Lord, who at the last according to his old mercies sent him comfort, and thē rose he with great joy, as a man new changed even from death to life, and said:

Now I thank God I am strong, and pass not what man can do unto me. So going to y ^e stake to his fellows again, in the end they all suffered most joyfully, constantly, and manfully the death together, and were consumed in fire, to the terror of the wicked, the comfort of God's Children, and the magnifiyng of the Lord's name, who be praised therefore, forever, Amen.

After this, the forenamed Commissarye Berry made great stir about other which were suspected within the said town of Aylsham, and caused two hundred to creep to the cross at Penticost, besides other punishments which they sustained.

On a time this Berry gave a poor man of his parish of Marsham, a blow with the swingell of a flayle, for a word speaking, that presently thereon he died, and the said Berry (as is said) held up his hand at the Barre therefore.

Then, after that in his parish of Aylesham also, ann. 1557. there was one Alice Oxes came to his house, and going into the Hall, he meeting her (being before moved) smote her with his fist, whereby she was fain to be carried home, and the next day was found dead in her chamber.

To write how many concubines and whores he had, none would believe it, but such as knew him in the country he dwelt in. He was riche and of great authority, a great s • earer, altogether given to women, and persecuting the Gospel, and compelling men to idolatry.

One John Norgate a man learned, godly, and zealous who would not go to their trashe, but rather die, being sore hunted by the said Berry, prayed heartily to God, and the Lord shortly after in a consumption delivered him. Notwithstanding, the rage of this wicked man waxed more fiercer and fiercer. He troubled sundry men, burnt all good books that he could get, and diuorsed many men and women for religion.

When he heard say that Queen Mary was dead, and the glory of their triumph quayled, the Sunday alter, being the xix. of November. an. 1558. he made a great feast, & had one of his concubines there, with whom he was in his chamber after dinner until Evensong. Then went he to Church, where he had ministered Baptism, and in going from Church homeward, after euensong, between the churchyard and his house, being but a little space (as it were a churchyard breadth asunder) he fell down suddenly to the ground with a heavy groan, and never stirred after, neither shown any one token of repentance. Thys happened his neighbors being by to the example of all other The Lord grant we may observe his judgments. And those that had his great riches, since his death have so consumed with them, that they be poorer now then they were before they had his goods, such judgment hath the Lord executed to the eyes of all men.

At that time one Dunning, Chancellor of Lincoln (which in some part of Queen Mary's days was Chācellor of Norwich, and a very merciless tyrant as lived) died in Lincolnshyre of as sudden a warning, as the said Berry died.

Thus have I shown thee (good reader) the constancy, boldness, and glorious victory of these happy Martyrs as also the tyrannical cruelty of that unfortunate Commissary, and his terrible end. The Lord grant we may all effectually honor the judgments of God, and fear to displease his holy Majesty, Amen.

The persecution of mother Seman.

ABout this time, or somewhat before, was one Joan Seman, mother to the foresaid William Seman, being of the age of 66. years, persecuted of the said Syr John Tyrrell also out of the town of Mendlesham aforesaid, because she would not go to mass, and receive against her conscience. Which good old woman being frō her house, was glad sometime to lie in bushes, groves, & fields, and sometime in her neighhors house, when she could. And her husband being at home, about the age of 80. years, fell sick: and she hearing thereof, with speed returned home to her house again, not regarding her life but considering her duty, and shown her diligence to her husband most faithfully, until God took him away by death. Then by God's providence she fell sick also, and departed this life within her own house shortly after. And when one M. Simondes the Commissarye heard of it, dwelling thereby in a town called Thorndon, he commanded straitly that she should be buried in no Christian burial (as they call it) where through her friends wer compelled to lay her in a pit under a motes side. Her husband and she kept a good house, and had a good report amongst their neighbors, willing always to receive strangers, and to comfort the poor and sick, and lived together in the holy estate of Matrimony very honestly above forty years, and she departed this life willingly & joyfully, with a steadfast faith and a good remembrance of God's promise in Christ Jesus.

The persecution of mother Benet.

IN the said time of Queen Mary, there dwelte in the town of Wetherset by Mendlesham aforesaid, a very honest woman called mother Bennet, a widow which was persecuted out of the same town because she would not go to mass and other their beggarly ceremonies: but at rhe last she returned home again secretly to her house, and there departed this life joyfully. But Syr I. Tyrrell & M. Simondes the Commissary, would not let her be buried in the Churchyarde. So was she laid in a grave by the high way side.

The same good old woman mother Benet, in y ^e time of persecution, met one of the said mother Semans neighbors, and asked her how the said mother Seman did, & she answered that she did very well, God be thanked. Oh (said she) mother Seman hath slept a great sleep before me: for she was never covetous that I could perceive. Her husband in his mirth would say unto her: O woman if thou were sparing, thou mightest have saved me an C. marks more then thou hast. To the which she would answer again gently and say: O man be content, and let us be thankful, for God hath given us enough if we can see it. Alas good husband would she say, I tell you truth, I cannot • irken up my butter, and keep my cheese in the chamber, and wait a great price, and let the poor want, and so displease God. But Husband, let us be riche in good works: so shall we please the Lord, & have all good things given us. &c. This good w • man of that vice of covetousness (of all that knew her) was judged least to be spotted, of any infirmity she had. The Lord root it out of the hearts of them that be infected therewith, Amen.

The Martyrdom of three constant and godly persons burnt at Colchester for the defense and testimony of Christ's Gospel.

THou hast heard (good Reader) of the forenamed three that were burnt at Norwich, whose blood quenched not the persecuting thurst of the Papists. For immedyately after, even the same month, upon the xxvi. day was seen the like murder also at Colchester in Essex of two men and a woman, lying there in prison, appointed ready to the slaughter: who were brought forth the said day unto a place prepared for them to suffer, and accordinglye gave their lives for the testimony of the truth, whose names likewise hereafter followeth.

• William Harryes.
• Richard Day.
• Christian George.

These three good souls were brought unto the stake and there joyfully and fervently had made their prayers unto the Lord. At the last being settled in their places, and chayned unto their posts, with y ^e fire flaming fiercely round about them, they like constant Christians triumphātly praised God within the same, and offered up their bodies a lively sacrifice unto his holy Majesty: in whose habitation they have now their everlasting tabernacles: his name therefore be praised for evermore. Amen.

The said Christian Georges Husbande, had another wife burnt before this Christian, whose name was Agnes George, which suffered (as you have heard) with the thirteen at Stratford the Bow. And after the death of the said Christian, he married an honest Godly woman again, and so they both, I mean y ^e said Richard George and his last wife) in the end were taken also, and laid in prison, where they remained til y ^e death of Queen Mary and at the last were delivered by our most gracious sovereign Lady Queen Elizabeth, whom the Lord grant long to reign among us, for his mercies sake, Amen.

In the month of June came out a certain proclamation, short but sharp, from the king and the Queen against wholesome and godly books, which under y ^e false title of heresy and sedition, here in the said Proclamation were wrongfully condemned.

By the king and Queen.

WHereas diverse books, filled both with heresy, sedition, and treason, have of late, and be daily brought into this Realm, out of foreign countries and places beyond the seas, and some also covertly printed within this Realm, and cast abroad in sundry partes thereof, whereby not only God is dishonored, but also an encouragemēt given to disobey lawful princes and governors: The king and Queens majesties, for redress hereof, doth by this their present Proclamation, declare & publish to all their subjects, that whosoever shall after the proclaiming hereof, be found to have any of the said wicked and seditious books, or finding them, do not forthwith burn the same without showing or reading the same to any other person, shall in that case be reputed and taken for a rebel, and shall without delay be executed for that offense according to the order of Martial law.

The order and occasion of taking certain godly men and women praying together in the fields about Islington, of whom 13. were condemned by Boner, & after suffered in the fire for the truths sake, as in the story here following may appear.

SEcretly in a back close in the field by the Town of Islington were collected and assembled together a certain company of Godly and innocent persons, to the number of forty, men and women. Who there sitting together at prayer, and virtuously occupied in the meditation of God's holy word, first cometh a certain man to them unknown: who looking over unto them, so stayed & saluted them, saying that they looked like men y ^t meant no hurt. Then one of the said company asked the man, if he could tell whose close that was, and whether they might be so bold there to sit. Yes said he, for that ye seem unto me such persons as entende no harm, and so departed. Within a quarter of an hour after, cometh the constable of Islington, named king, warded with six or seuē other, accompanying him in the same business, one with a bow, another with a Bill, and other with their weapons likewise. The which six or seven persons the said Constable left a little behind him in a close place, there to be ready if need should be while he with one with him should go and view them before. Who so doing, came through them, looking and viewing what they were doing, and what books they had: and so going a little forward, and returning back again, bad them deliver their books. They understanding that he was Constable, refused not so to do. With that cometh forth the residue of his fellows above touched, who bad them stand and not to depart. They answered again, they would be obedient & ready to go whether so ever they would have them: & so were they first carried to a bruehouse but a little way of, while y ^• some of the said soldiers ran to the Justice next at hand. But the Justice was not at home: Whereupon they were had to sir Roger Cholmley. In the mean time some of y ^e women being of the same number of the foresaid xl. persons, escaped away from thē, some in y ^• close, some before they came to the bruehouse. For so they were carried .x. w ^t one man, 8. with another, and with some moe, with some less, in such sort that it was not hard for thē to escape that would. In fine, they y ^t were carried to Sir Roger Cholmley, were 27. which Sir Roger Cholmley & the Recorder taking their names in a Bill, & calling them one by one so many as answered to their names, they sent to Newgate. In the which number of them that answered, and y ^t were sent to Newgate, were 22.

These 22. were in the said prison of Newgate seven weeks before they were examined, to whom word was sent by Alexander the keeper, that if they would hear a Mass, they should all be delivered. Of these foresaid xxii. were burned 13. In Smithfield 7. at Braynford 6.

IN prison 2. died in Whitson week, the names of whō were Matthew Wythers, T. Taylar.

Seven of them which remained, escaped with their lives hardly, although not without much trouble, yet (as GOD would) without burning. Whose names were these.

• John Milles.
• Thomas Hinshaw.
• R. Bailey, wolpacker.
• Robert Willeys.
• Hudleys.
• T. Coast, haberdash.
• Roger Sandey.

The first seven were brought forth to examination before Boner, and so having their condemnation, were burnt (as is said) in Smithfield. The other 6. followed not long after, and suffered at Brayneford, whereof specially here followeth now in order of story to be seen.

The examination and condemnation of seven godly and faithful Martyrs of Christ, burnt in Smithfield.

COncerning the examination and condemnation of these abovesaid, which were apprehended and taken at Is • ington, 7. first were produced before Boner the 14. of June, to make answer to such articles and interrogatoryes, as by the said Bishop should be ministered unto them. The names of these seven were:

• Henry Ponde.
• Reynold Eastland.
• Robert Southam.
• Matthew Richarby
• John Floyd.
• John Holydaye.
• Roger Holland.

To these 7. constant and godly Martyrs produced before Boner, certain articles were ministered in this effect as followeth.

The Martyrdom of vi. which suffered at Brainforde for the true testimony of Jesus Christ.

NOt long after the death of the fore named vii. godly Martyrs that suffered in Smithfielde, were vi. other faithful witnesses of the Lord's true Testament, Martyred at Braynforde, vii. miles from London, the xiv. day of July 1558. which said six were of that company that were apprehended in a close hard by Islington (as is above specified) and sent to prison. Whose names and articles proponed to them, with their answers unto y ^e same, hereafter followeth.

• Robert Milles.
• Stephen Corton.
• Robert Dynes.
• Stephen Wight.
• John Slade.
• William Pikes, or Pikers, a Tanner.

These vi. forenamed Martyrs (gentle Reader) had their articles ministered to them by Thomas Darbishire, Boners Chancellor, at sundry times, as Robert Mules the 20. day of June, Stephen Wight the 21. day of the said month, Ste. Cotton and John Slade the 22. day, & Robert Dines and William Pikes the 23. day. At which said times, though they were severally examined, yet had they all one manner of articles ministered to them, yea & th • self same Articles that were ministered to John Holiday, Henry Pond, and their company aforesaid. Which said articles I leave the reader to look for in page 1967. and think it not necessary any more to rehearse them, but only to proceed with their answers to the same, which briefly and in sum hereafter followeth.

The scourging of Thomas Hinshaw.

IN the godly number above mentioned, which were apprehended at Islington, there Congregated together

for their exercise of prayer and reading, was this Thomas Hinshaw above named, a young man of the age of 19. or 20. years, prentise in Paul's churchyard with one M. Pugson. Who with the rest was carried to the Constables of Islington, and there everyone of them searched, and led forthwith to the chief Justice M. Cholmley, dwelling in the Old Bailey in London, & by him thā the said Th. Hinshaw was sent to Newgate, & there remaining prisoner w ^t out conference with any, about eight weeks, at the last was sent for to Boner Bishop of London, and by him, Harpsfield and Cole examined. After which examination he was sent to Newgate again, where he remained a three weeks following. Which time being overpassed, he was sent for again before the said bishop, the day being Saturday, and with him had much talk to little purpose. The next day after also, which was Sunday, they persuaded with him very much in like manner, and perceiving they could not bend him unto their bow, in the afternoon, the B. going unto Fulham, took him with him, where immediately after his coming, he was set in the stocks, remaining there all the first night with bread and water.

The next morning the Bish. came and examined him himself, and perceiving no yielding to his mind, he sent M. Harpsfield to talk with him: who after long talk, in the end fell to raging words, calling the said Thomas Hinshaw p • euish boy, and asked him whether he thought he went about to damn his soul, or no, &c. Unto which the said Tho. answered, that he was persuaded that they labored to maintain their dark and devilish kingdom, and not for any love to truth. Then Harpsfield being in a mighty rage, told the B. thereof. Whereat the B. fumed & fretted, that scant for anger being able to speak, he said: Doest thou answer my Archdeacon so, thou naughty boy? I shall handle thee well enough, be assured: so he sent for a couple of rods, and caused him to kneel against a long bench in an arbor in his garden, where the said Thomas without any enforcement of his part, offered himself to the beatyng, & did abide the fury of the said Boner, so long as the fat panched B. could endure with breath, and til for werines he was fain to cease, & give place to his shameful act. He had two willow rods, but he wasted but one, and so left of.

Now after this scourgyng, the said Thom. Hinshaw notwithstanding did sustain diverse conflicts and examinations sundry times. At last being brought before the said Bishop in his chapel at Fulham, there he had procured witnesses, and gathered Articles against him, which the young man denied, and would not affirm, or consent to any interrogatory there and then ministered, do what they could.

The scourging of John Milles by B. Boner.

BEsides the above named, was scourged also by y ^e hands of the said B. one John Milles a Capper, a right faith full and true honest man in all his dealyngs and conditions. Who was brother to the foresaid R. Milles burned before at Brainford, as is above signified▪ pag. 1967. Who also was apprehended in the same number with them at Islington, as is mentioned also before, pag. 1969. and being brought before Boner and there examined, was commanded to the Colehouse, with the foresaid Tho. Hinshaw, where they remained one night in the stocks. From thence he was sent to Fulham, where he with the said Hinshaw, remained 8. or 10. days in the stocks: during which time he sustained diverse conflicts with the said Boner, who had him oft times in Examination, vrgyng him, and with a stick which he had in his hand, oft times rappyng him on the head, and flirting him under the chin & on the ears, saying he looked down like a thief. Moreover, after he had assayed all manner of ways to cause him to recant and could not, at length having him to his Orchard, there within a little arbor, with his own hands beat him first with a willowe rod, and that being worn well nigh to the stumps, he called for a birchin rod, which a lad brought out of his chamber. The cause why he so beat him, was this: Boner asked him when he had crept to the cross. He answered, not since he came to the years of discretion, neither would to be torn with wyld horses. Then Boner bade him make a cross in his forehed, which he refused to do. Whereupon he had him incontinently to his Orchard, and there calling for rods, showeth his cruelty upon him, as he did upon Tho. Hinshaw, as is above declared.

This done, he had him immediately to the Parishe Church of Fulham with the said Tho. Hinshaw, & with Rob. Willis, to whom there being severally called before him, he ministered certain Articles, asking if they would subscribe to the same. To the which the said John Milles made his answer according to his conscience, denying thē all, except one article which was concerning K. Edwards service in English. Shortly after this beating, Boner sent to him in prison a certain old priest lately come frō Rome to conjure out the evil spirit from him, who laying his hand upon his hed, began with certain words pronounced over him, to conjure as he had been wont before to do. Milles meruailing what the Priest was about to do, said he trusted no evil spirit to be within him, & laughed him to scorn, &c.

As this John Milles was diverse times and oft called before Boner, so much communication and talk passed between them, which to recite all, it were too long. And yet it were not unpleasant for the Reader that lusteth to laugh, to see the blind and unsavory reasons of that B. which he used to persuade the ignorant withal. As in the process of his other talk with this Milles, Boner going about to persuade him not to meddle with matters of the scripture, but rather to believe other men's teaching, which had more skill in the same: first asked if he did believe the scripture? Yea, said he, that I do. Then the Bish. Why (quoth he) S. Paul saith: if the man sleep, the woman is at liberty to go to another man. If thou were a sleep having a wife, wouldst thou be content thy wife to take another man? And yet this is the scripture.

Item, if thou wilt believe Luther, Zwingli, and such, then thou canst not go right. But if thou wilt believe me. &c thou canst not err. And if thou shouldst err, yet thou art in no peril, thy blood should be required at our hands. As if thou shouldst go to a far country, & meet with a fatherly man as I am (for these were his terms) and ask the way to the head city, and he should say, go this way, and thou wilt not believe him, but follow Luther and other heretics of late days, and go a contrary way, how wi • te thou come to the place thou askest for? so if thou wilt not believe me, but follow the leading of other heretics, so shalt thou be brought to destruction, and burn both body and soul.

As truly as thou seest the bodies of them in Smithfield burnt, so truly their souls do burn in hell, because they err from the church.

Oft times speaking to the said John Milles, he would say: they call me bloody Boner. A vengeance on you all. I would fain • e rid of you, but you have a de • ire in burning. But if I might have my will, I would sow your mouths▪ and put you in sacks, and drown you.

Now somewhat to say concerning the deliverance of the said John Milles, the same day that he was delivered, Boner came unto the stocks where he lay, and asked him how he liked his lodging, and his fare.

Well said Milles, if it would please God I might have a little straw to lie or sit upon.

Then said Boner: thou wilt show no token of a Christian man. And upon this his wife came in vnknowyng unto him, being very great with child, and looking every hour for her lying down, entreating the Bishop for her husband, & saying, that she would not go out of the house, but there would lay her belly in the bishops house, unless she had her husband with her. How sayest y ^u (quoth Boner) thou heretic? If thy wife miscarry, or thy child, or children if she be with one, or two, should perish, the blood of them would be required at thy hands. Then to this agreement he came, that he should hue a bed in the town of Fulham and her husband should go home with her the morrow after, upon this condition, that his kinsman there present (one Rob. Rousie) should bring the said Milles unto his house at Paul's the next day.

Whereunto the said Milles said, he would not agree, except he might go home by and by. At length his wife being importunate for her husband, & seeing that she would go no further, but there remain unless she had her husband with her, the bishop fearing belike the rumor which might come upon his house thereby, bade the said Milles make a cross and say: In nomine Patris & Filij, & Spiritus sancti. Amen.

Then the said Milles began to say: In the name of the Father, and of the Son, and of the holy ghost, Amē. No, no, saith Boner, say it me in Latin, In nomine Patris, & Filij, & Spiritus sancti, Amen. Milles understanding the matter of that Latin to be but good, said the same, and so went home with his wife, his foresaid kinsman being charged to bring him the next day unto Paul's, either else said Boner if thou doest not bring him, thou art an heretic as well as he. Notwithstandyng, the charge being no greater, this kinsman did not bring him, but he of his own voluntary accord came to the said B. within a few days after, where the B. put unto him a certain writing in Latin to subscribe unto, containing as it seemed to him no great matter, that he needed greatly to stick at: albeit, what the bill was, he could not certainly tell. So subscribed he to the bill, and returned home. And thus much concerning the 22. taken at Islington.

The history and cruel handling of Richard Yeoman, D. Tailors Curate at Hadley, constantly suffering for the Gospels sake.

AFter the story of these 22. taken at Islington, proceeding now (the Lord willing) we will prosecute likewise the taking and cruel handling of Richard Yeoman minister. Which Yeoman had been before D. Tailors Curate, a godly devout old man, of 70. years, which had many years dwelt in Hadley, well seen in the scriptures, & giving godly exhortations to the people. With him Doc. Tailor left his cure at his departure. But as soon as M. Newal had gotten the benefice, he drove away good Yeoman as is before said, & set in a popish Curate to maintain and continue their Romish religion which now they thought fully stablished. Then wandered he long time frō place to place, moving & exhorting all men to stand faithfully to God's word, earnestly to give themselves unto prayer, with patience to bear the cross now laid upon them for their trial, with boldness to confess the truth before the adversaries, & with an undoubted hope to wait for the crown and reward of eternal felicity. But when he perceived his adversaries to lie in wait for him, he went into Kent, & with a little packet of laces, pins and points, and such like things, he travailed from Uillage to village, selling such things, & by y ^e poor shyft gate himself somewhat to the sustaining of himself, his poor wife and children.

At the last, a Justice of Kent called M. Moyle, took poor Yeoman and set him in the stocks a day and a night, but having no evident matter to charge him with, he let him go again. So came he secretly again to Hadley, and tarried with his poor wife, who kept him secretly in a chamber of the Town house, commonly called the Guild hall, more then a yere. All the which time, the good old father abide in a chamber locked up all the day, & spent his time in devout prayer and reading the Scriptures, and in carding of w • ol which his wife did spin. His wife also did go and beg bread and meat for herself and her children, and by such poor means sustained they themselves. Thus y ^e saints of God sustained hunger and misery, while the prophets of Baal lived in jollity, and were costly pampered at Iesabels table.

At the last, person Newal (I know not by what means) perceived that Rich. Yeoman was so kept by his poor wife, and taking with him the Bailiffs deputies and servants, came in the night time & brake up five doors upon Yeoman, whom he found in bed with his poor wife and children. Whom when he had so found, he ireful cried, saying, I thought I should find an harlot and a whore together. And he would have plucked the clothes of from them. But Yeoman held fast the clothes, and said unto his wife, wife, arise and put on thy clothes. And unto y ^e person he said: Nay Person, no harlot, nor whore, but a married man and his wife, according unto God's ordinance, and blessed be God for lawful matrimony. I thank God for this great grace, and I defy the Pope & all his Popery. Then led they Rich. Yeoman unto the cage, & set him in the stocks until it was day.

There was then also in the cage an old man named John Dale, who had sitten 3. or 4. days, because wh • the said Person Newal with his Curate, executed y ^• Romish service in the Church, he spake openly unto him and said: O miserable & blind guides, will ye ever be blind, leaders of the blind? will ye never amend? will ye never see the truth of God's word? will neither God's threats nor promises enter into you harts? will not the blood of Martyrs nothing mollify your stony stomachs? Oh indurate hard hearted, perverse, & crooked generation. O damnable sort, whom nothing can do good unto.

These and like words he spake in feruentnes of spirit against the superstitious religion of Rome. Wherefore person Newall caused him forthwith to be attached, and set in the stocks in the cage. So was he there kept til sir Henry Doile a Justice, came to Hadley.

Now when poor Yeoman was taken, the person called earnestly upon Sir Henry Doile to send them both to prison. Sir Henry Doile earnestly labored and entreated the person, to consider the age of the men, & their poor estate: they were persons of no reputation nor preachere: wherefore he would desire him to let them be punished a day or two, and so to let them go, at the least John Dale who was no priest, and therefore seeing he had so long sitten in the cage, he thought it punishment enough for his time. When the person heard this, he was exceeding mad, and in a great rage called them pestilent heretics, unfit to live in the common wealth of Christians. Wherefore I beseech you Sir (quoth he) according to your office defend holy church, and help to suppress these sects of heresies, &c. which are false to God, and thus boldly set themselves to the evil example of other, against the Queens gracious proceedings. Sir Henry Doyle seeing he could do no good in the matter, & fearing also his peril if he should too much meddle in this matter, made out the Writte and caused the Constables to carry them forth to Bury Jail. For now were all the Justices were they never so mighty, afraid of every shaven crown, and stood in as much awe of them, as Pilate did stand in fear of Annas and Caiaphas, and of the Pharisaical brood, which cried Crucify him, Crucify him. If thou let him go, thou art not Caesar's friend.

Wherefore, whatsoever their consciences were, yet (if they would escape danger) they must needs be the Popish Bishops slaves, and vassails. So they took Richard Yeoman and John Dale, pinioned, and bound them like thieves, set them on horseback, and bound their legs under the horses bellies, and so carried them to the Jail at Bury, where they were tied in irons, and for that they continually rebuked Popery, they were thrown into y ^e lowest dungeon, where John Dale through sickness of the

prison, and evil keeping, died in prison, whose body when he was dead, was thrown out and buried in the fields. He was a man of 46. years of age, a Weaver by his occupation, well learned in the holy scriptures, faithful and honest in all his conversation, steadfast in confession of the true doctrine of Christ set forth in Kyng Edwards time: for the which he joyfully suffered prison and chains, and from this worldly dungeon he departed in Christ to eternal glory, and the blessed paradise of everlasting felicity.

After that John Dale was dead, Rich. Yeoman was removed to Norwich prison, where after strait and evil keeping, he was examined of his faith and religion. Then he boldly and constantly confessed himself to be of the faith and confession that was set forth by the late king of blessed memory, holy K. Edward the 6. and from that he would in n • wise vary. Beyng required to submit himself to the holy father the Pope, I defy him (quoth he) & all his detestable abominations: I will in no wise have to do w ^t him, nor anything that appertaineth to him. The chief articles objected to him were his marriage, & the mass sacrifice. Wherefore when he continued steadfast in confession of the truth, he was condemned, disgraded, & not only burnt but most cruelly tormented in the fire. So ended he his poor & miserable life, and entered into the blessed bosom of Abraham, enjoying with Lazarus the comfortable quietness that God hath prepared for his elect saints.

The story of John Alcocke.

THere was also in Hadley a young man named John. Alcocke, which came to Hadley seeking work, for he was a Shereman by his occupation. This young man after the Martyrdom of D. Tailor, & taking of Rich. Yeomā, used first in the church of Hadley to read the service in English, as partly is above touched. At length, after the coming of person Newal, he being in Hadley church upon a Sunday when the Person came by with procession, would not once move his cap, nor show any sign of reverence, but stood behind the font. Person Newal perceiving this, whē he was almost out of the church door, ran back again, and caught him, and called for the Constable.

Then came Rob. Rolfe, with whom this young man wrought, and asked: M. Person what hath he done, that ye are in such a rage with him?

He is an heretic and a traitor (quoth the Person) and despiseth the Queens proceedings. Wherefore I command you in the Queens name, have him to the stocks, & see he be forth coming.

Well quoth Rolfe? he shall be forth coming, proceed you in your business and be quiet. Have him to the stocks (quoth the Person.)

I am Constable (quoth Rolfe) and may baile him, and will baile him: he shall not come in the stocks, but he shall be forth coming. So went the good Person forth with his holy procession, and so to Mass.

At after noon Rolfe said to this young man: I am sory for thee, for truly the person will seek thy destructiō, if thou take not good heed what thou answerest him.

The young man answered: Sir, I am sory that it is my luck to be a trouble to you. As for myself I am not sory, but I do commit myself into God's hands, and I trust he will give me mouth and wisdom to answer according to right.

Well (quoth Rolfe) yet beware of him. For he is malicious, and a bloudsucker, & beareth an old hatred against me, and he will handle you the more cruelly, because of displeasure against me.

I fear him not (quoth the young man) He shall do no more to me then God will give him leave: and happy shall I be if God will call me to die for his truths sake.

After this talk, they then went to the person, who at the first asked him: Fellow, what sayest thou to the sacrament of the altar?

I say (quoth he) as ye use the matter, ye make a shame full idol of it, and ye are false idolatrous priests all the sort of you.

I told you (quoth the person) he was a stout heretic.

So, after long talk the person committed him to ward and the next day rode he up to London, and carried y ^e young man with him, and so came the young man no more again to Hadley, but after long imprisonment in Newgate, where after many examinations and troubles, for that he would not submit himself to ask forgiveness of the Pope and to be reconciled to the Romish religion, he was caste into the lower dungeon, where with evil keeping & sickness of the house, he died in prison. Thus died he a Martyr of Christ's verity, which he heartily loved & constantly confessed, & received the garland of a well foughten battle at the hand of the Lord. His body was cast out & buried in a dunghill. For the Papists would in all things be like thenselves: Therefore would they not so much as suffer y ^e dead bodies to have honest and convenient sepulture.

Thomas Benbrige Gentleman and Martyr, wrongfully condemned and put to death by the cruel Papists, for the defense of the Gospel of Christ Jesus.

THoms Benbrige a Gentleman, single and unmarried, in the Dioces of Winchester, although he might have lived a pleasant and a Gentleman's life in the wealthy possessions of this world, yet to follow Christ, had rather enter into the strait gate of persecution, to the heavenly possession of life in the Lord's kingdom, then here to enjoy pleasures present with unquietness of conscience. Wherefore manfully standing against the Papists for the defense of the sincere doctrine of Christ's Gospel, he spared not himself to confirm the doctrine of the Gospel. For the which cause he being apprehended for an adversary of the Romish religion, was forthwith had to examination before D. White Bish. of Winchester, where he sustained sundry conflicts for the truth against the said Bishop & his Colleagues. The Articles of the Bishoppe ministered to him, with his answers to the same annexed, be here following.

The unjust execution and Martyrdom of four burned at S. Edmunds Bury.

IN this year aforesaid, which was the last of Queen Mary's reign, D. Hopton being B. of Norwich, and D. Spenser bearing the room of his Chancellor, about S. James tide, at S. Edmunds bury, were wrongfully put to death four Christian martyrs, to wit:

• John Cook a Sawyer.
• Rob. Myles alias Plummer, a Shereman.
• Alexander Lane a Wheelewright.
• James Ashley, a Bachelor.

The examination of these forenamed persons, being severally called before the B. of Norwich, & Sir Edward Walgraue with others, was partly upon these articles following.

First, sir Edward Walgraue called John. Cook to him and said: How fortuneth it, that you go not to church?

John Cook said: I have been there.

Sir Edward said: what is the cause that you go not thither now in these days?

John Cook said, because the sacrament of the altar is an abhominable Idol, and (saith he) the vengeance of God will come upon all them that do maintain it.

Sir Edward said: O thou rank traitor, if I had as good commission to cut out thy tongue, as I have to sit here this day, thou shouldst be sure to have it cut out. Then commanded he the Constable to have him away, saying: he was both a traitor and a rebel.

Then he called Rob. Myles, and said: How fortuneth it that you go not to the church?

Rob. Myles answered, because I will follow no false God's.

Then said the B. who told thee that it is a God?

Then said Myles: Even you and such as you are.

Then the B. commanded him aside, & to appear before him the next day.

Then he called Alexan. Lane before him, & asked him how it chanced that he would not go to the church?

He said that his conscience would not serve him so to do.

Then sir Edward said: How doest thou believe.

Then said Lane, even as it is written in God's book.

Then sir Edward commanded him to say his belief.

Then the said Lane being somewhat abashed, said his belief to these words, which he missed unawares: Borne of the virgin Mary.

Then sir Edward said: What, was he not born of the virgin Mary?

Yes, said Lane, I would have said so.

Nay, said sir Edward, you are one of Cooks scholars and so commanded him away, and to come before him the next day.

After the like manner they passed also with James Ashley, whom they warned the next day likewise to appear before them again. So in fine they appearing again, had their condemnatiō. And thus these four blessed Martyrs & servants of Christ, innocently suffered together at s. Edmundsbury, as is aforesaid, about the beginning of August, not long before the sickness of Queen Mary.

The Martyrdom of two godly persons suffering at Ipswich for the Gospel of Christ and his everlasting testament, named Alexander Gouche, and Alice Driuer.

MAister Noone a justice in Suffolk, dwelling in Martlesham, hunting after good men to apprehend them (as he was a bloody tyrant in the days of trial) at the length had understanding of one Gouche of Woodbridge, & Driuers wife of Grosborough, to be at Grosborough together, a little from his house, immediately took his mē with him and went thither, and made diligent search for them, where the poor man and woman were compelled to step into an hay golph to hide themselves frō their cruelty. At the last they came to search the hay for them, and by gaging thereof with pitchforkes, at the last found them: so they took them & led them to Melton Jail, where, they remaining a time, at the length were carried to Bury, against the Assise at S. James tide, and being there examined of matters of faith, did boldly stand to confess Christ crucified, defiyng the Pope with all his papistical trashe. And among other things Driuers wife likened Queen Mary in her persecution, to Jezebel, and so in that sense calling her Jezebel, for that sir Clement Higham being chief Judge there, adjudged her ears immediately to be cut off, which was accomplished accordingly, and she joyfully yielded her self to the punishment, and thought her self happy that she was counted worthy to suffer anything for the name of Christ.

After the Assise at Bury, they were carried to Melton Jail again, where they remained a time. This Alexander Gouch was a man of the age of 36. years or thereabouts, and by his occupation was a Weaver of shredding Couerlets, dwelling at Woodbridge in Suffolk, & borne at Ufford in the same County. Driuers wife was a woman about the age of 30. years, & dwelt at Grosborough where they were taken, in Suffolk. Her husband did use husbandry. These two were carried from Melton Jail to Ipswich, where they remained & were examined. The which their examination, as it came to our hands, hereafter followeth.