Acts and Monuments Volume 2 Part 2

Probations out of the Fathers, Councils, and histories.

FIrst it is manifest, that in the primitive church images were not commonly used in Churches, Oratories, and places of assembly for religion: but they were generally detested and abhorred, in so much, that the want of imagery was objected to the Christians for a crime.

Origen reporteth that Celsus objected the lack of Images, lib. 4. contra Celsum.

Arnobius saith also, that the Ethnikes accused y ^e Christians that they had neither altars nor images.

Zephirus in his Commentary upon the Apology of Tertullian, gathereth thus of Tertullian's words: Qui locus persuadendi frigeret penitus, nisi perpetuo illud teneamus: Christianos tunc temporis odisse maxim statuas cum suis ornamentis, &c. That is to say, Which place of persuasion were very cold, and to no purpose at all, except we hold this always, that Christians in those days did hate most of all Images with their trim decking and ornaments.

Irenaeus, lib. 1. cap. 24. reproveth the heretics called Gnostici, for that they carried about y ^e image of Christ made in Pilate's time after his own proportion (which were much more to be esteemed then any that can be made now) using also for declaration of their affection towards it, to set garlands upon the head of it.

Lactantius affirmeth plainly: Non est dubium, quin religio nulla sit, vbicun{que} symulachrum est: lib. Diuin. instit. 2. cap. 19. That is to say: It is not to be doubted y ^t there is no religion wheresoever is any Image. If Christians thē had used images, he would not have made his proposition so large.

S. Augustine De ciuitate Dei, lib. 4. cap. 31. commendeth Uarro the Romaine in these words. Quum Varro existimauerit castius sine symulachris obseruari religionem, quis non videt, quantum appropinquauerit veritati▪ That is to say, when as Uarro thought religion might be kept more purely without Images, who doth not see how near he came to the truth? So that not only by M. Uarroes judgment, but also by S. Augustine's approbation, the most pure and chaste observation of religion, and nerest the truth, is to be without Images.

The same S. Augustine in Psal. 113. hath these words: Plus valent symulachra ad curuandam infoelicem animam, quā ad docendam. That is to say, Images have more force to bow down and crook the silly soul, then to teach it.

And upon the same Psalm he moveth this question: Quiuis pure imo quis bestia scit non esse Deum quod vident, cur ergo spiritus sanctus toties mouet cauendum quod omnes sciunt? That is to say, Every child, yea every beast knoweth that it is not God which they see, why then doth the holy ghost so oft give warning to beware of that thing which all do know? S. Augustine's answer.

Quoniam quum ponuntur in templis, & semel incipiunt adorari a multitudine, statim nascitur sordidissimus affectus erroris. That is to say: For when they are set in Churches, & begin once to be worshipped of the multitude or common people, straightway springeth up a most filthy affection of error.

This place of S. Augustine doth well open how weak a reason it is to say, Images are a thing indifferent in chambers and in churches. For the alteration of the place, manner, and other circumstances, doth alter oftentimes the nature of the thing. It is lawful to buy and sell in the market, but not so in churches. It is lawful to eat and drink but not so in Churches. And therefore saith Saint Paul, Annon habetis domos ad edendum ac bibendum? An ecclesiam Dei contemnitis? That is to say, Have you not houses to eat and drink in? Do you contemn the church of God?

Many other actions there be which are lawful and honest in private place, which are neither comely nor honest, not only in churches, but also in other assemblies of honest people.

Tertullian saith he used sometimes to burn frankincen • e in his chamber, which was then used of Idolaters, and is yet in the Romish Churches, but he joineth withal: Sed non eodem ritu, nec eodem habitu, nec eodem apparatu, quo agitur apud Idola. That is to say, But not after such a ri • e or ceremony, nor after such a fashion, nor with such preparation or sumptuousness, as it is done before the Idols.

So that Images placed in Churches, and set in honorabili sublimitate, that is to say, in an honorable place of estimation, as S. Augustine saith, and especially over the Lord's table, which is done (using the words of Tertullian) eodem ritu, & eodem habitu, that is, after the same manner and fashion which the Papists did use, especially after so long continuance of abuse of Images, and so many being blinded with superstitious opinion towards them, cannot be counted a thing indifferent, but a most certain ruin of many souls.

Epiphanius in his Epistle to John bishop of Jerusalem (which epistle was translated out of the Greek by S. Jerome, being a likelihood that S. Jerome misliked not the doctrine of the same, doth write a fact of his own, which doth most clearly declare the judgment of that notable learned Bishop concerning the use of Images, his words are these: Quum venissem ad villam quae dicitur Anablatha, vidissem{que} ibi praeteriens lucernam ardentem, & interrogassem quis locus esset, didicissem{que} esse Ecclesiam, & intrassem vt orarem: inueni ibi velum pendens in foribus eiusdem ecclesiae tinctum at{que} depictum, & habens imaginem quasi Christi vel sancti cuiusdam, non enim satis memini cuius fuit, cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scripturarum, hominis pendere imaginem, scidi illud, &c. Et paulo post. Et praecepi in ecclesia Christi istiusmodivela quae contra religionem nostram veniunt non appendi, &c. That is to say: When I came to a village called Anablatha, & saw there as I passed by, a candle burning, & enquiring what place it was, and learning that it was a church, & had entered into the same to pray, I found there a veil or cloth hanging at the door of the same church, died and painted, having on i • the image of Christ as it were, or of some Saint (for I remember not well whose it was) Then when I saw this, that in the Church of Christ against the authority of the scriptures the image of a mā did hang, I cut it in pieces, &c. And a little after. And commanded that such manner of veils or clothes which are contrary to our religion, be not hanged in the church of Christ.

Out of this place of Epiphanius diverse notes are to be observed.

First, that by the judgment of this ancient Father, to permit Images in Churches, is against the authority of the scriptures, meaning against the second commandment, Thou shalt not make to thyself any graven Image, &c.

Secondly, that Epiphanius doth reject not only graven and molten, but also painted Images: for so much as he cut in pieces the Image painted in a veil hanging at the church door, what would he have done, if he had found it over the Lord's table?

Thirdly, that he spareth not the Image of Christ, for no doubt that Image is most perilous in the Church of all other.

Fourthly, that he bid not only remove it, but with a vehemency of zeal cut it in pieces, following the example of the good king Hezekiah, who brake the brazen serpent, and burnt it to ashes.

Last of all that Epiphanius thinketh it the duty of vigilant bishops to be careful that no such kind of painted Images be permitted in the church.

Serenus bishop of Massilia, broke down Images, & destroyed them when he did see them begin to be worshipped, Greg. in Regist. epist. 109.

Experience of the times since hath declared whether of these two sentences were better. For since Gregory's time the Images standing in the Westchurch, hath been overflowed with Idolatry, notwithstanding his or other men's doctrine. Whereas if Serenus judgment had universally taken place, no such thing had happened. For if no Images had been suffered, none could have been worshipped, and consequently no idolatry committed by thē.

To recite the process of histories and councils about the matter of Images, it would require a long discourse, but it shall be sufficient here briefly to touch a few.

IT is manifest to them that read histories, that not only Emperors, but also diverse and sundry Councils in the East church have condemned and abolished images both by decrees and examples.

Petrus Crinitus de honesta disciplina, lib. 9. cap. 9. ex lib • is Augustatibus, haec verba transcripsit. Valens, & Theodosius Augusti Imperatores praefecto praetorio ad hunc modum scripserit. Quum sit nobis cura diligens in rebus omnibus superni numinis religionem tueri. Signum saluatoris Christi nemini quidem concedimus coloribus lapide aliáue materia fingere, insculpere aut pingere, sed quocū{que} reperitur locotolli iubemus, grauissima poena eos mulctando qui contrarium decretis nostris, & imperio quicquam tentauerint. That is to say, Petrus Crinitus in his book of honest discipline, the 9. book, the 9. chapiter, wrote out of the Emperors books, these words. Ualens and Theodosius the Emperors, wrote to the high Marshall or Lieuetenant, in this sort. Whereas we are very careful that the religion of almighty God should be in all things kept. We permit no man to cast, grave, or paint the Image of our Savior Christ, either in colors, stone, or other matter: but wheresoever it be found, we command it to be taken away, punishing them most grievously that shall attempt anything contrary to our decrees and Empire.

Leo the 3. a man commended in histories for his excellent virtues and godliness, who (as is judged of some men) was the author of the book De re militari, that is, Of the seat of War, being translated out of Greek by sir John Cheeke, and dedicated to king Henry the viii. your highness father, by public authority commanded, abolishing of Images, and in Constantinople caused all the images to be gathered together on a heap, & burned them unto ashes.

Constantine the first his son, assembled a Council of the bishops of the East church, in which Council it was decreed as followeth. It is not lawful for them that believe in God through Jesus Christ, to have any Images neither of the Creator, nor of any creatures set up in temples to be worshipped, but rather that all Images by the law of God, and for the avoiding of offense ought to be taken out of churches. Which decree was executed in all places where any Images were, either in Greece or in Asia. But in all these times, the bishops of Rome rather maintaining the authority of Gregory, weighing like Christian bishops the peril of the Church, always in their assemblies allowed Images.

Not long after the Bishop of Rome practicing with Tharasins Patriarch of Constantinople obtained of Irene the Empresse, her son Constantine being thē young, that a Council was called at Nice, in the which y ^e Popes Legates were Presidents, which appeared well by their fruits: for in that Council it was decreed, that Images should not only be permitted in churches, but also worshipped, which council was confuted by a book written by Carolus Magnus the Emperor, calling it a foolish and an arrogant council.

Soone after this Council, arose a sharp contention between Irene the Empresse, and her son Constantine the 6. the Emperor, who destroyed Images. And in the end as she had before wickedly burned the bones of her father in law Constantine the v. so afterward unnaturally she put out the eyes of her own son Constantine the sixth.

About which time as Eutropius writeth, the Sun was darkened most terribly for the space of 17. days, God showing by that dreadful sign, how much he misliked those kynds of proceedings.

To be short, there was never thing that made more division, or brought more mischief into the church, then the controversy of Images: by reason whereof, not only the East church was divided from the West, and never since perfectly reconciled, but also the Emperor was cut asunder and divided, and the gate opened to the Saracens and Turks to enter and overcome a great piece of Christendom. The fault whereof most justly is to be ascribed to the patrons of Images, who could not be contented w ^t the ensample of the Primitive Church being most simple and sincere, and most agreeable to the Scripture. For as Tertullian saith: Quod primum verum, quod posterius adulterinū. That is to say, What as is first, that is true, & that that is latter is counterfeit. But w ^t all extremity, maintained the use of images in churches, whereof no profit nor commodity did ever grow to the church of God. For it is evident, that infinite millions of souls have been cast into eternal damnation by the occasion of Images used in place of religion, and no history can record that ever any one soul was won unto Christ by having of Images. But least it might appear that the West church had always generally retained and commended Images. It is to be noted that in a Council holden in Spain called Concilium Eliberinum, the use of Images in churches was clearly prohibited in these form of words. Placuit in ecclesijs picturas esse non debere, ne quod colitur aut adoratur in parietibus depingatur. That is to say, We decree that pictures ought not to be in churches, least that be painted upon the walls which is worshipped or adored.

But this notwithstanding experience hath declared, that neither assembling in Councils, neither writings, preachings, decrees, making of laws, prescribing of punishments, hath holpen against Images, to the which Idolatry hath been committed, nor against Idolatry whilst Images stood. For these blind books and dumb schoolemaisters (which they call lay men's books) have more prevailed by their carved and painted preaching of Idolatry, then all other written books and preachynges in teaching the truth, and that horror of that vice.

Having thus declared unto your highness a few causes of many which do move our consciences in this matter, we beseech your highness most humbly not to strayne us any further, but to consider that God's word doth threaten a terrible judgment unto us, if we being pastors and ministers in his Church, should assent unto the thing which in our learning and conscience we are persuaded doth tend to the confirmation of error, superstition and Idolatry, and finally, to the ruin of the souls committed to our charge, for the which we must give an account to the prince of pastors at the last day, Heb. 13. 1. Pet. 5. We pray your majesty also not to be offended with this our plainness and liberty, which all good and Christian princes have ever taken in good parte at the hands of godly Bishops.

S. Ambrose writing to Theodosius the Emperor useth these words: Sed neque imperiale est libertatem dicendi negare, neque sacerdotale quod sentiat non dicere. Item in causa vero Dei quem audies, si sacerdotem non audies cuius maiore peccatur periculo, quis tibi verum audebit dicere, si sacerdos non audeat? Epist. lib. 5. Epist. 29. That is to say, But neither is it the part of an Emperor to deny free liberty of speaking, nor yet the duty of a priest not to speak what he thinketh. And again, In gods cause whom wilt thou hear, if thou wilt not hear the priest to whose great peril the fault should be committed? Who dare say the truth unto thee, if the priest dare not? These and such like speeches of S. Ambrose, Theodosius and Ualentinianus the Emperors did always take in good part, and we doubt not but your grace will do the like, of whose not only clemēcie but also beneficense, we have largely tasted.

We beseech your Majesty also, in these and such like controversies of religion, to refer the discussement and deciding of them to a Synod of your bishops and other godly learned men, according to the example of Constantine Maximus, and other Christian Emperors, that the reasons of both parts being examined by them, the judgment may be given uprightly in all doubtful matters.

And to return to this present matter, we most humbly beseech your majesty to consider, that besides weighty causes in policy which we leave to the wisdom of your honorable counsailors the stablishment of Images by your authority, shall not only utterly disceredite our ministers as builders up of the things which we have destroyed, but also blemishe the fame of your most godly father, and such notable fathers as have given their life for the testimony of God's truth, who by public law removed all Images.

The almighty and euerliuyng God plentifully endue your majesty with his spirit and heavenly wisdom, and long preserve your most gracious reign and prosperous government over us to the advancement of his glory, to the overthrow of superstition, and to the benefit & comfort all your highness loving subjects.

A note of M. Ridley.

MAister D. Ridley sometime B. of London, of whom mention is made, pag. 1717. was a man so reverenced for his learning and knowledge in the scriptures, that even his very enemies hath reported him to have been an excellent clarke, whose life if it might have been redeemed with the sum of 10000. marks, yea, 10000. pounds, the Lord Dacres of the North being his kinsman, would have given to Queen Mary, rather then he should have burned. And yet was she so unmerciful, for all his gentleness in king Edwards days, that it would not be granted for no suite that could be made. Oh, that she had remembered his labor for her to king Edward the 6. with Cranmer before mentioned, 1205. in such sort that even she had yielded but the reward of a Publican, Math. 5. then had the earth not so been berefted of him as it was: but the Lord forgive us our sins which was the cause thereof, and grant that we never so provoke his anger again, if it be his blessed will. Amen.

Another note of M. Ridley.

MAister Ridley late B. of London being prisoner in the tower, had there given the liberty of the same, to prove belike whether he would go to Mass or no, which once he did. And M. Bradford being there prisoner also the same time, and hearing thereof, taketh his pen and ink, and writeth to him an effectual letter to persuade him from the same, and showeth the occasion that thereby should ensue, which (God be honored) did M. Ridley no little good, for he repented his fact therein, as he himself maketh mention, writing again in the latter end of the book of Marcus Antonius, which he sent to M. Bradford, and never after that polluted himself with that filthy dregs of Antichristian service.

A Commission sent from the Pope, with the sentence diffinitiue to proceed against the reverend Archb. of Cant. Thomas Cranmer.

PAulus Episcopus seruus seruorum Dei charissimo in Christo filio Philippo Regi, & charissimae in Christo filiae Mariae Reginae, Angliae, Franciae, illustribus ac venerabilibus fratribus Londonensi & Eliensi episcopis salutem, & apostolicam benedictionem. Dudum per literas vestras charissime fili Philippe Rex, & christiana filia Maria Regina nobis significatur, quod iniquitatis filius Thomas Cranmerus, olim Archiepiscopus Cantuariensis, in heresies aliáque tam grandía & enormia crimina erat prolapsus, quod non solum regimini ecclesiae Cantuariensis se reddi derat indignum, verum etiam maiori poena se fecerat obnoxium. Nos de praemissis certam notitiam non habentes, & tanta crimina si vera essent, impunita, ecclesiámque ipsam sine pastore idoneo de • elinquere nolentes, dilecto filio nostro Iacobo, tituli Sanctae Mariae in via, tunc sancti Simeonis, praesbytero Cardinali puteo nuncupato, vel de praemissis etiam summary, simpliciter, & de plano sine strepitu & figura iudicij, ac sine vlla terminorum substātialium vel telae iudiciariae observation, citato dicto Thoma se informaret, & quicquid inuenisset nobis referret, per specialem commissionem manu nostra signatam, dedimus in mandatis, sibi attribuentes potestatem in curia, & extra, citandi, & inhibendi, ac literas compulsoriales, generales & speciales ac remissorales, in forma consueta ad partes decernendi, & personas quascunque, si opus esse arbitraret, ad exhibendum iura, sieve ad perhibendum testimonium etiam per censuras ecclesiasticas cogendi, & compellendi, seu, si pro celeriori expeditione sibi videretur, ad recipiendum informationem huiusmodi, aliquem probum virum in dignitate ecclesiastica constitutum in partibus istis commorantem cum simili citandi, inhibendi & cogendi facultate, deputandi, ac subdelegandi: ac sicut exhibiti nobis nuper pro parte vestra, fili Rex, & filia Regina petitio continebat, dictus Jacobus Cardinalis, commissionis huiusmodi vigore, citatione ad partes contra eundem Thomam ad vestram, fili Rex & filia Regina instantiam decreta, venerabilem fratrum nostrum Episcopum Gloucestrensem, vna cum certis alijs eius in ea parte collegis, & eorum quemlibet in solidum ad informationem super praemissis recipiendum subdelegauit, eísque vices suas in praemissis commisit. Et postquam dictus episcopus Gloucestrensis in causa huiusmodi ad certos actus processerat, & ipsum Thomam super praemissis examinauerat, citatione praedicta, vna cum eius legitima executione in partibus facta coram eodem Iacobo Cardinali iudicialiter producta, & processu per audientiam literarum nostrarum contradictarum contra eundem Thomā citatum & nō comparentem decreto, cum processu coram dicto Episcopo Gloucestrensi contra ipsum Thomam in patribus habito coram praefato Iacobo Cardinali productus fuisset, & idem Thomas, ad id citatus contra eum nihil diceret, imo comparere non curaret, praefato Thoma ad videndum per ipsum Iacobum Cardinalem referri causam & referri iuramentum in supplementum plenae probationis quantum opus esset, & ad concludendum & audiendum sententiam diffinitiuam, ad certam tunc expressam diem, & horam per audientiam literarum contradictarum huiusmodi citato, omnibus actis & actitatis causis huiusmodi diligenter visis & consideratis, causam ipsam ac omnia in praemissis actitata nobis in consistorio nostro secreto fideliter retulit: Qua relatione nobis vt praefertur facta, & causa ipsa cum venerabilibus fratribus nostris sanctae Romanae ecclesiae Cardinalibus tunc in eodē consistorio existentibus, plene discussa, & mature examinata, cum dilecti filij Petrus Rouilius, clericus Ippotegiensis, ac Antonius Massa de Gallesio in dicta curia causarum, & vestrum fili Rex & filia Regina procuratores, de quorum procurationis mandato in actis causae huiusmodi l • gitimis constare dignoscitur documentis, & Alexander Paleotarius, fisci nostri procurator pro eius iure & interesse, in ipsius Thomae citati & non comparentis contumaciam in causa huiusmodi concludi & diffinitiue pronunciari petijssent, nos pro tribunali, in Throno iustitie, more Romanorum pontificum, praedecessorum nostrorum sedentes, in causa huiusmodi conclusimus, & nostram desuper in scrip • is, quā per secretarium nostrum legi & publicari mandauimus, & quam ipse de verbo ad verbum legit, & publicauit, diffinitiuam tulimus, & promulgauimus sententiam, sub huiusmodi tenore.

Nos Paulus, diuina prouidentia Papa quartus, saluatoris & domini nostri Jesus Christi, cuius vices, (licet immerito) in terris gerimus nomine inuocato, in throno iustitiae pro tribunali sedentes, & solum Deum, qui iustus est dominus, & in iustitia iudicat orbem terrae, prae oculis habentes, per hanc nostram diffinitiuam, quam de venerabilium fratrum nostrorum sanctae Romanae ecclesiae Cardinalium consilio ferimus in his scriptis, in causa & causis quae coram dilecto filio nostro Iacobo tituli sanctae Mariae in via, praesbytero Cardinali, de puteo nuncupato, nobis in consistorio nostro secreto (vt moris est) referenda inter charissimos in Christo filios nostros Philippum Regem & Mariam Reginam Angliae illustres denunciatores ex vna, & quendā Thomam Cranmerum olim Archiepiscopum Cantuariensem reum & denunciatum de & super crimine haeresis & alijs excessibus censurísque & poenis propter crimen & excessus huiusmodi per dictum Thomam reum denunciatum ac confessum & conuictum incursis, rebúsque alijs in actis causae & causarum huiusmodi latius deductis ex altera parte in prima instātia vigore specialis commissionis nostrae versae fuerunt & vertuntur pronunciamus, sententiamus, decernimus, & declaramus dictum Thomam tunc Cantuariensem Archiepiscopum animae suae salutis immemorem contra regulas & dogmata ecclesiastica sanctorum patrum nec non Apostolicas Romanae ecclesiae & sacrorum conciliorum traditions christianae{que} religions hactenus in ecclesia consuetos ritus, praesertim de corporis & sanguinis domini nostri Jesus Christi & sacri ordinis sacramentis aliter quam sancta mater ecclesia praedicat & obseruat sentiendo & docendo, & sanctae sedis Apostolicae & summi pontificis primatum & autoritatem negando, nec non contra processus qui singulis annis per praedecessores nostros in die coenae domini more solito celebrati fuerunt, prout & nos dante domino in futurum celebrare intendimus, in quibus processibus per Romanos pontifices praedecessores praefatos ad retinendam puritatem religions Christianae & ipsius vnitatem quae in conjunction membrorum ad vnum caput Christum videlicet eiusque vicarium principaliter & sanctam fidelium societatem ab offensione seruanda consistit inter alia Wiclefistae & Lutherani & omnes alij heretici damnati & Anathematizati fuerunt etiam abiuratam olim per Berengarium Andagauensem ecclesiae Diaconum haeresim innouando, & tam illam quam etiam per damnate memory Johannes Wiclef, & Martinum Lutherum haeresiarchas, alias proposita & damnata falsa & haeretica dogmata credendo & sequendo & desuper etiam libros scribendo & imprimi faciendo impressos{que} publicando in illis{que} scripta etiam in publicis disputationibus defendendo ac etiam coram subdelegato nostro in responsionibus ad positiones sibi factas pertinaciter asseue • ando, ac in pertinacia & obstinatione huiusmodi permanēdo, excommunicarionis & Anathematis nec non priuationis Archiepis. Cantuar. praedicti aliorum{que} beneficiorum & officiorum ecclesiasticorum si quae obtinet & annuarum pensionum si quas super beneficijs ecclesiasticis assignatas habet, iurium{que} actionum & priuilegiorum quorumcunque bonorum quoque & seniorum ecclesiasticorum patrimonialum & secularium nec non inhabitatis ad quoscunque dignitatis & beneficia, & alias contra tales personas tam de iure communi quam per literas processuum praedictorum statutas poenas non solum tanquam credentem haereticis praedictis & illorum sequacem, sed etiam tanquam haeresiarcham notorium damnabiliter incidisse & incurrisse, propterea{que} ipsum Thomam excommunicatum, anathematizatum, & Archiepiscopatu Cantuariensi alijs{que} praelaturis dignitatibus officijs & beneficijs nec non pensionibus, iuribus, priuilegijs, bonis & feüdis praedictis, primatum, & ad illa ac alia quaecunque inhabilem▪ Curiae seculari tradendum, bonaque eius per eos ad quos spectat confiscanda fore & esse prout eum tradi & eius bona confiscari mandamus & concedimus omnes quoque & quascun{que} personas Thomae praefato ration dicti Archiep. Cantuar. & aliarum praelaturarum si quas obtinuit & obtinet olim subiectas à quibuscunque fidelitatis & obedientiae iuramentis ei praestitis absoluendas & liberandas fore & esse prout absoluimus & liberamus, ac iuramenta huiusmodi relaxamus, nec non super omnibus & singulis praedictis eidem Thomae perpetuum silentium imponimus, supplentes omnes & singulos tam iuris quam facti defectus, si qui forsan in processu causae huiusmodi interuenerint ita pronunciauimus. Cū autem à dicta sententia vt pote in causa haeresis & per nos de fratrum nostrorum consilio lata appellari non potuerit & dicti Petrus & Antonius & Alexander procuratores citat per audientiam literarum huiusmodi coram nobis praefato Thoma ad videndum decerni literas executoriales ad aliquem praelatum qui actualem ipsius Thomae degradationem faciat eum{que} curiae seculari tradat in partibus deputari in contumaciam dicti Thomae vt praefertur cita • i & non comparentis literas executoriales decerni ac aliquos praelatos qui actualem ipsius Thomae degradationem faciant & eum curiae seculari tradant in istis partibus deputa • i per nos multa cum instantia postulauerint, nos huiusmodi iustis postulationibus annuentes literas executoriales praedictas Apostolica autoritate decreuimus ac vos fratres Episcopy qui actualem ipsius Thomae degradationem faciatis▪ & ea facta cum curiae seculari praemissa tamen in ipso actu traditionis incessione ad iudicem secularem pro huiusmodi tradendis per ecclesiam solita fieri tradatis autoritate, & tenore praedictis deputauimus. Qua propter vos omnes & singulos supradictos quibus praesentes nostrae literae diriguntur rogamus, & vobis fratres Episcopy per Apostolica scripta mandamus, & in virtute sanctae obedientiae & sub suspensionis à diuinis & interdicti ingressus ecclesiae sententijs districtius iniungimus vt ad vlteriorem executionē sententiae nostrae praedictae procedatis. Et vos fili Rex & filia Regina bon • ipsius confiscetis seu per eos ad quos spectat confiscari, & ipsum Thomam postquam curiae seculari iuxta tenorem praesentium traditus fuerit, id quod iuris fuerit, fieri mandetis & faciatis. Vos vero fratres episcopi, vel alter vest • ū, ita quod alter pro altero se non excuset, sed haec omnia in solidum sub sententijs praedictis exequamini, nec conrra ea excusationem aut exceptionem apponere valeatis autoritate nostra ceremonijs in similibus seruari solitis plene obseruatis actualem ipsius Thomae degradationem faciatis, eum{que} postea curiae seculari modo vt praefertur tradatis contradictores per censuram ecclesiasticam appellatione postposita compescendo non obstantibus constitutionibus & ordinationibus Apostolicis contrarijs quibuscunque, aut si aliquibus communiter vel diuisim ab eadem sit seed indultum quod interdici, suspendi vel excommunicari non possint per literàs Apostolicas non facientes plenam & expressam ac de verbo ad verbum de indulta huiusmodi mentionem. Datum Romae apud Sanctum Petrum. Anno incarnationis domini, Millesimo, Quingintesimo, Quinquagesimo, Quinto. Decimo nono Calendas Ianuarij Pontificatus Nostri, anno primo.

The form of disgrading an Archbishop.

IN primis, in publico extra ecclesiam paratur aliquis eminens locus congruens spacij, pro degradatione fienda.

Item, supra eundem ordinetur vna credentia simplici tobalea cooperta.

Item, supra eandem credentiam ponuntur ampulla vini & ampulla aquae.

Item, liber Euangeliorum, liber Epistolarum, liber Exorcismorum, liber Lectionum, Antiphonarium.

Item, Bacile cum baculo & Mantili.

Item, vnum candelabrum cum candela extincta.

Item, claues, forfices, cultellus seu petia vitri.

Item, calix cum patena.

A Note concerning Doctor Cranmer in his disputation.

THat day wherein Doctor Cranmer late Bishoppe of Canterbury answered in the divinity school at Oxford there was alleged unto him by Doctor Weston that he the said Cranmer in his book of the Sacrament falsely falsified the saying of the Doctors, and specially the saying of S. Hilary in these words Vero for Vere, showing a print or two thereof to have defaced his doings therein, but Doctor Cranmer with a grave and fatherlye sobriety answered that the print of S. Hylaryes works whereout he took his notes was verbatim according to his book, and that could his books testify if they were there to be seen. Saying further that he supposed Doctor Smith in that order rehearsed it in his book of the Sacrament, to the which Doctor Smith there present (though he were demanded the answer thereof) stood in silence As Canis mutus non valens latrare. But by and by Doctor Weston without shame, to shadow Doctor Smiths silence, spitefully said to Cranmer: belike you took your learning out of M. Doctor Smiths book.

All this already is testified. pag. 1437.

IT chanced • t that present to be in the school one William Holcot gentleman thē a soiourner in the Uniuersity College, he hearing the same untruth, & remembering that he had amongst his books in his study the said book of Doctor Smith. At his return to his said study desirous to see the truth therein, found it agreeable to the writing and affirmation of Doctor Cranmer. And the said Holcot then and there better remembering himself found emongest his books the book of Stephan Gardener entitled the Deuilles Sophistry. In which book the said saying of S. Hilary alleged by the said Stephen verbat. both in Latin and English according to Doctor Cranmer's confirmation. Then the said William Holcot supposing (for the manifest opening and trial of the truth therein) to have delivered the said Gardiners book to Doctor Cranmer, brought it to Bocardo the Prison of Oxford, where Doctor Cranmer then remained, but there in the delivery thereof he was apprehended by the Bayliefes, and by them brought before Doctor Weston & his Colleagues then at diner at Corpus Christi Coledge, who strayt ways laid treason to the charge of the said William Holcotte, for the maynteinaunce of Cranmer (in his naughtiness as they called it) and so upon strayt examination, to know who were privy to his doings in delivery of the said Gardiners book, committed him to the said prison of Bocardo where he soiorned & slept in the straw that night.

And in the morrow in the morning, Doctor Cole yet alive, then Dean of Paul's, and Doctor Jeffrey, two of thē then Uisitours, further examined the said Holcotte of that his doings: Threatning him to lay treason to his charge, and so to send him for the trial thereof to the then Lord Chancellor Stephen Gardener, willing him presently to subscribe to the Articles then in question, but he refused desiring respite until the laws of the realm had determined the same. And so was he again committed to the said Prison. And after three days Doctor Weston & the residue of the Uisitours solemnly in Saint Mary's Church pronouncing sentence against the late Bishops, Cranmer, Ridley, and Latimer. Amongest other called there before them the said Holcot willing him to subscribe to their three Articles, he demanding them then these demands, first whether they thought in their consciences that the articles whereunto they willed him to subscribe▪ were according to the scriptures, and that the religiō that they went about to plant were the true religion of Christ: they answered all with one voice, yea, yea. Then asked he them whether they thought themselves able to answer and would answer before God for him if he subscribed thereunto as they willed him: And they likewise answered yea, yea. And so he the said Holcot through fear and frayltye of the flesh (As Neophitus ) upon their threats subscribed. Then they with many fair flattering words delivered him, but would not let him have again his book brought to Bocardo, least (as it seemed) he should show it to their shame. And they privily willing the master and the fellows of the said Uniuersity college to see the said William Holcot forth coming: And if they with in a fortnight after did not hear frō the then L. Chancellor what should be done with him, that then they at the fortnightes end to expel him out of the said College▪ which they would have done, if the then Uicechauncellor had not willed thē to the contrary. Which Holcot though then an Apostate, is yet now a penitent preacher.

An Epistle of Bishop Hooper in Latin sent to the convocation house touching matters of Religion.

*Episcopis, Decanis, Archidiaconis, & ceteris Cleri ordinibus in Synodo Londinensi congregatis: Gratiam & Pacem á Domino.

NOn vos latet (Viri doctissimi) in rebus arduis, ambiguis, & causis difficili oribus, iudicium apud veteres (iuxta mandatum dei) delatum fuisse semper ad sacerdotes Leuitas, & ad praesidem, qui pro tempore, iudicis munere fungebatur: vt omnes hi causas & lites difficiliores explicarent, ex praescripto legis dei. Ita qualescun{que} controuersiae fuerunt: ex sententia sacerdotū- & praesidis, ad normam & praescriptum legis Dei lata, componebantur. Et ab eo quod iudices, partibus litigantibus statuissent: nullo modo erat declinandum. Quod si quis contumatius sacerdoti aut praesidi non paruisset, iuxta legem Dei sententiam pronuncianti: poenas contumaciae morte tuebat, quo populus hac vltione & contumaciae vindicta admonitus, metueret: & deinceps insolescere desisteret. Quam difficiles, imo quàm periculosae, inter nos & vos de re Eucharistica, lites agantur: vestrae conciones, scripta, & libelli testantur: nos veró qui meliorem, veriorem, & antiqui ssimam fidē sustinemus, confiscatione omnium bonorum nostrorum, dura & inhumana carceris seruitute sentimus. Quare mei ipsius nomine, ac omnium fratrum qui mecum eandem Catholicae ac sanctae religions veritatem profitentur: vos omnes in Christo Jesus obtestor, vt causam hanc, vel aliquam quamcum{que} ob religionem ortam, inter nos & vos, defer dignemini ad supremam, curiam parliamenti: vt ibi vtra{que} pars coram sacro & excelso senatu sese religiose, & animo submisso, iudicio, & autoritati verbi Dei subijciat. Et si vestram religionem quam sanctam, orthodoxam, ac Catholicam esse contēditis, ex verbo dei asserere potestis, illam & nos libenter amplexabimur: Nostram quam modo pro sacrosancta defendimus, repudiantes. Gratias item Deo & vobis agents quam maximas, {quod} per vos ab erroribus liberati, ad veritatis cognitionem reuocem • r. Non solum aut hoc a vobis obtestamur, vt vos vestram{que} causam iudicio verbi dei coram summo parliamento deferatis: verum etiam vt nobis commodum detur tempus, quó veterum scripta & sacras literas euoluam{us}, á sancto senatu impetrare dignemini. Et si ibi iustas ac legitimas rations fidei nostrae, non reddiderimus: iudicio magistratus nos ipsos submittimus, vt debitam vltionem nostri sceleris & impietatis nobis infligat. Si haec facere non recusaueritis, religio quam castam, illibatam, & saluam, ac ab omnibus amplectandam esse contenditis: gloriosius de vestra fide & religione, ac de nobis ipsis (qui illam impiam esse & falsam contestamus) victoriam reportabit. Nam si vestra religio & cultus in causa Eucharistiae, fontem & originem ducunt ex verbo dei: procul dubio sanctam, & sempiternam esse oportet. Et scitis quod res sancta & vera quo magis examinatur, & per verbum Dei exploratur: eo fit illustrior & purior. Et quāto purior & illustrior fit: tanto magis ab omnibus desideratur, & obuijs vlnis excipitur. Quis enim non desidararet & amplecteretur religionem & cultum, á Deo mandatum, & ab illius verbo sancitum ac confirmatum? Quare si vestra religio & cultus dei res sit adeo vera, sancta, & á Deo mundo exhibita: non est quod ei metuatis. Nam quod varijs modis temptatur ac probatur, modó pium ac sanctum fuerit: iacturam ab hostibus nullam sentit, sed potius hosts conculcat ac interficit. Solis radij sterquiliniorum sordibus, non coinquinantur: verita • {que} diuini verbi, errorum tenebris & caligine, non offunditur. Nec est quod vobis ipsis metuatis: modó re ipsa id praestetis, quod vbi{que} iactatis. Nam quotquot vestras partes non sequūtur, aliquo grauissimo ignominiae genere, nimis superbe afficitis: nos omnes omnino indoctos esse praedicatis, aut plane dementatos affirmatis. Vobis autem plusquam diuinam vendicatis prudentiam: nobis veró plusquám beluinam stoliditatem tribuitis. I am quám facile erit doctis indoctos, hominibus sanae mentis insania percitos, ingenio & prudentia, flagrantibus stolidos & ignaros vincere: sacer parliamenti conuentus, nullo negocio intelliget. Ideo si omnino ob Christū & illius causae gloriam quam nos defendimus, aut ob salutem nostram, vt vestra prudentia nos stultitiae arguamur, vestra{que} doctrina & eruditione nos ignorantiae accusemur, hoc facere non vultis: tamen vt publice impietatis conuincamur, coram summo senatu, hoc praestate. Et si istis rationibus nihil moueamini: tamen vestra ipsorum causa certe postulat, vt palam eae lites inter nos componantur, id{que} coram competenti iudice: ne apud omnes pios male audiat: & fortassis hac suspitione laboret, quasi lucem & publicum examen fugiat, ne impietatis, & idololatriae per verbum Dei depraehendatur. Et vos qui malam causam, imó pessimam, ferro & igne defenditis, non tam docti nec pij, vt omnino videri & haberi vultis, inueniamini: sed potius ignorantiae & stultitiae, quas nobis impingitis, redarguamini. Non vos fugit quomodo publice, palam, & in facie ac in praesentia omnium statuum huius regni, in summa curia parliamenti, veritas verbi Dei per fidos, doctos, & pios ministros, de vestra impia missa, glorious victoriam reportauit: quamuis per trecentos annos non solum locum & templum Dei occupauerit, verum etiam corda hominum (tan quám Deus) inhabitauerit. Sed quocun{que} titulo, nomine, honor, reuerentia, sanctitate, tempore, patronis, vniuersalitate splenduit, vbi per sanctiss. Rege Edouardū sextū sanctiss. memory, ad viuum lapidē lydeum verbi Dei examinari per proceres, heroes, ac doctos huius regni erat mandatum: statim euanuit, & nihil aliud apparuit, quám spurcissimum & immundissimum idolū sub pallio, & nomine Dei impie contectum: Aequa & iusta petimus, vt palam & publice: lites inter nos componantur. Si igitur vestrae causae & vobis ipsis non diffidatis, vná nobiscum apud sanctum senatum agere dignemini: vt coramillo, autoritate verbi dei, quis nostram veriorem partem defenderit, dignoscatur. Nullis enim legibus sanctis & iustis vnquám fuit permissum, vt vna pars litigans, de altera parte iudex constitueretur. Nam in omnibus controversies & causis deficilioribus (maxim in religione) medius aliquis, & neutra litigantium pars, in iudicem eligenda est. Nec Christus ipse (quamuis ipsa veritas) aeterni patris filius, hanc potestatem & imperium iudicandi sibi vindecauit: quandocun{que} lites de eius doctrina inter illum & phariseos, vel quoscun{que} alios contigerunt. Sed semper ad legem appellauit, aduersarios{que} suos vt legis praescripto & sententia starent, rogauit: scrutamini (inquiens) scripturas. Nos etiam a vobis nihil aliud in nomine domini nostri Jesus Christi, supplices petimus & rogamus, nisi vt causa de qua inter nos litigatur, sententia & autoritate verbi dei decidatur ac finiatur. Et si per verbum dei fidem nostram parum candidam & • iam, ostendere valeti • : porregemus vobis herbam, dabim us{que} dextras. Nec in impios Arrianos pij & sancti, patres, hanc iudicandi potestatē sibi assumpserunt: sed adfuit disputationi pius princeps Constantine imperator, qui rations partium litigantium, diligenter perpendit: & sententiam at{que} iudicium causae, soli autoritati verbi dei detulit. Quid hoc est igitur? quo iure contenditis? vultis & nostri & causae nostrae, testes, accusators, & iudices esse? nos tantum legem & euangelium Dei in causa religions, iudicē competentem agnoscimus: illius iudicio stet vel cadat nostra causa. Tantum (iterumat{que} iterum) petimus, vt coram competēti iudice detur nobis qui vincula & carceres sustinemus, amicū Christianum{que} auditorium: vim haud dubitamus, quin nostras rations, & argumenta autoritate verbi diuini sum{us} stabilituri, ac vestra plane subuerturi. Hactenus praeiudicio injust grauamur: nec mirum, cum vna pars litigantium iudex alterius partis constituatur. Quapropter ad verbum dei, tanquam vnicum & solum competentem in causa religions, iudicem appellamus. Si praeter & contra hanc legem dei, falsa & impia (vt coepistis) vi & dolo promouere non desistetis, sed fratres vestros truculenter persequendo pergetis: nos in tantis periculis constituti, ad misericordiam dei confugiemus, qui solus & possit & velit nos á vestris erroribus, incolumes & saluos conseruare. Praeterea, vt olim aliqui ex nobis, pro salute & incolumitate aliquot vestrum, apud magistratum ciuilem intercessimus: sic & nunc pro omnium vestrum salute in Christo Jesus, apud patrem coelestem intercedere non desistemus, vt tandem ad meliorem & sinceriorem mentem reuersi, vnicum Christum Iesum quem praecinuerunt prophetae, praedicauerunt Apostoli, quem{que} omnes pij agnoscūt (iam quo ad humanitatem, sedentem ad dextram patris in coelis amp • ectamini, & exosculemini: repudiato conficto, & ementito illo Christo ex pane confecto: quem nō solum iuuenes, virgins, & se • es, verum etiam oues & boues, pecora{que} campi, volucres coeli & pisces maris panem agnoscunt ac sentiunt, & non deum. Desistite rogamus igitur enixe vlterius oculos piorum perstringere. Verus enim Christus quatenus homo, iam amplius sursum ac deorsum per manus sacerdotū, agitari & immolari nō potest. In • ernum vicit, peccata vestra in cruce perlitauit, mortem destruxit, & iam astra te • e • : quem olim videbitis venientem in nubibus coeli cum potestate magna & gloria, sempiternis{que} poenis vos plangetis, nisi hic poenitētiam falsae & impiae vestrae doctrinae egeritis. Si deus autem pro sua inexhausta bonitate & clemētia, per verbum suum lites istas inter nos componi dignetur: non dubito quin oculos vestros ita sit aperturus, vt quám horribiliter, & impie dei ac hominum testimonio & scriptis abuti videatis. Sed si furioso, & ex candescenti spiritu, vestras partes citra autoritatem verbi dei, defēdere velitis: actum est omnino de vestra aeterna salute: {quod} dominus propter filiū suum vnicū auertat. Cogitate etiā apud vos ipsos an hoc sit piorū ministrorū ecclesiae officiū, vi, metu, & pauore corda hominū in vestras partes cōpellere? Profectô Christ{us} nō ignē, non gladiū, nō carceres, nō vincula, nō violentiā, nō confiscationē bonorū, nō regineae maiestatis terrorē, media organa constituit, quibus veritas sui verbi mundo promulgaretur: sed miti ac diligenti praedicatione euāgelij sui, mundū ab error & idololatria conuerti praecepit. Vos nō Christi sed Antichristi armis vtimini, quibus populū inuitum ad vestra sacra cōpellitis: & non vol •• tē, & instructū verbo dei trahitis. Sed quám malus custos 〈…〉 sit timor, non ignoratis. Certe qui timet nisi dei spiritu •• per reuocetur, odit. Tra dite igitur saluberrima praecepta legis & euangelij populo dei vt pro Christi ministris per verbum Christi, ab omnibus agnoscamini. Ideó enim ministri ecclesiae Christi estis constituti, vt tantum Christi doctrinam populum dei doceretis▪ & non vt nouā, & á Christo alienam obtruderetis. Quae iam vos in ecclesia agitis, si coram aequoiudice, amicam ac Christianam disputationē, non recusaueritis: ex verbo dei ostendemus, vel á lege Mosaica mutuata: vel per Antichristum, & pseudoministros in ecclesiā fuisse introducta vt hoc breui tractatu exelsae parliamenti curiae facile constabit. Scio inter vos esse tam turgido, & iniquo spiritu praeditos, qui putant nos tantū inanis gloriae, superbiae, arrogantiae, & famae nostrae fumo duci, & ideo velle potius semper male currere: qúam admoniti de error been recurrere. Sed hoc Deus nouit, quod tantum illius gloriam, nostram{que} salutem in Christo quaerim{us} dicant aduersarij quid velint. Meminerint autē nostri aduersarij & cogitēt: quāqúam apud illos nec pro doctis, nec pijs hominib{us} habeamur (& haud dubie nos ipsos omnis impietatis & peccati apud deum quotidie accusam{us}) tamē homines sumus ration prediti. Et quis (nisi insanus) iactura & amissione omniū bonorū suorum, vxoris, liberorum, libertatis & vitae: redimeret, famae aut inanis gloriae titulum? Profecto tanti poenitere (vt dicitur) non emerimus. Igitur illius verbi veritatem nostris bonis omnibus ac vitae ipsi praeterimus: Et si centies (Deo nos adiuuante) moriendum nobis fuerit: ad idololatriam & impium cultū Dei, quae Dei misericordia hactenus reliquimus, non reuertemur. Domini sumus sieve viuimus sieve morimur: eius igitur voluntas in vobis & in nobis, cum misericordia fiat, Amen.

A note of Bish. Farrer.

DOctour Leison, doctor of law, a Ciuilian, a Justice of peace, the same who is mentioned, pag. 1555. would not suffer bishop Farrer (when he was at the stake to be burnt) to speak his mind, and about half a year after, the said Doc. Leison died, and when he would have spoke himself, he could not.

The trouble and examination of Thomas Hitton Martyr, with his examinations, answers, condemnation and Martyrdom, An. Dom. 1529. the 20. of February.

THomas Hitton of Martham in the Diocese of Norwich, an honest poor man and religious, ever fearing God from his youth and loving his word. When persecution for the same word in the days of king Henry the 8. grew to be somewhat hot, took his journey toward Rochester in Kent, intendyng to have gone to Dover, & so to have crossed the seas into France and other countries▪ for a time, where reposing himself a while, he might be free from the heat of persecution. As he was going on his intended journey, one Thomas Swainesland, Bailey to William Warrham Archbish. of Canterbury, meting him by the way, and suspecting him to be (as they called them) an heretic, caused him to be stayed, and brought before the said William Archb. of Cant. his master, who demanded of him from whence he came, and whether he intended to have gone, if he had not been intercepted. The said Tho. answered that he came out of the Dioces of Norwich, and purposed to have gone beyond the seas, if God had so permitted. Then the Bishop asked him if he had ever been beyond the seas before, and what books he had brought over. He answered that he had been once beyond the seas before, and had brought certain books with him from thence, namely, two new Testaments, and one Primer in English. The Bishop asked him to whom he gave the said books. He answered, he would not declare. For (saith he) such is your bloody cruelty, that you would never sleep quietly, till you had sucked their blood as you mean to do mine. The Bishop seeing he could extort no more out of him, and perceiving his constant spirit and fervent zeal to the truth, commanded him to prison till further opportunity might serve for the shedding of his blood.

The second appearance of Thomas Hitton before the said Archb. of Cant.

WIthin a while after, the bishop commanded the said Thomas to be brought before him again, who demanded of him how he judged and believed of the religion then in force, and of the authority of the bishop of Rome. The said Thomas answered, that the religion then used, was most abhominable idolatry, and contrary to the holy word of God. And as for the Pope (quoth he) he is Antichrist, the first borne of Satan, and hath no more power or authority, then any other bishop hath in his own diocese, nor so much neither. The Bishop hearing this, was in such a peltyng chafe, that at that time he would talk no more with him, but returned him from whence he came, namely, to Bocardo, with commandment to appere before him again, upon the 13. day of the same month following, at his Manor of Knoll, to answer to such Articles and Interrogatories as should be objected ex officio, against him.

The third appearance of Tho. Hitton before the said Archb. of Cant.

THe said Thomas Hitton at the day prefixed, made his personal appearance before the bishop at the place appointed, to whom the Bishop ministered certain articles and interrogatories for him to answer unto, commanding him to swear to answer truly and unfeignedly unto them, and every part of them. The said Tho. Hitton refused to swear, saying: It is against God's laws and good conscience for any man to swear to shed his own blood, for so he should be a murderer of himself, and become guilty of his own death. But yet notwithstanding that he refused to swear to answer, yet he answered truly and directly to every particular Article and Interrogatorie propounded unto him, but so as was finally to their contentation, yet no doubt to the great glory of God, and comfort of the godly. This done, the Bishop brake of his session for that time, and commanded him to prison again, and to appear before him in the place aforesaid, upon the Friday next following, to answer further as should be demanded of him, granting him liberty withal, to add too, or subtract from his former answers, either else utterly to deny and revoke the same.

The fourth appearance of Tho. Hitton before the said Archb. of Cant.

THe day and time approaching, the said Thom. Hitton appeared again accordingly, and having heard his former answers and confessions distinctly by the Notarie red unto him, he reformed them in certain pointes, to some he added, from other some he subtracted, but none he denied. Then the Bishop perceiving his unmovable constancy in the truth, setting learning and reason apart, being not able to convince him by arguments and truth, nor yet to improve the spirit which spake in him, fell to exhorting of him to have respect to his souls health, and not so willfully (as he termed it) to cast away himself forever, but to repent, and to abjure his errors, and in so doing, he would be good unto him, he said. When the bishop with all his persuasions could do no good with him to withdraw him from the truth of gods word, then the doctors and other the assistants attempted the like, all which notwithstanding, the said Thomas Hitton would not desist nor shrink one jot from the truth, but both affirmed and confirmed his former articles and confessions to the ende. Inferring withal, that they sinned against the holy Ghost, in as much as they knew that God's word was the truth, and that the Mass and all popish religion, is nothing else but Idolatry, lies, and open blasphemy against the majesty of God and his word, and contrary to God's word in every respect, and yet they would allow and maintain the same, contrary to their own consciences, whereat all the Bench was greatly offended, & commanded him to prison again, assignyng him a day to come before them again.

The fifth appearance of Tho. Hitton before the said Archb. of Cant.

AT the day appointed, the said Tho. Hitton appeared, to whom the bishop said, Thomas, doest thou believe that any man either spiritual or temporal, is of sufficient authority to set forth any law or sanction of himself, the breach whereof is Mortall or Ueniall sin. To whom Tho. Hitton answered: that no man either spiritual or temporal might make any law or sanction, the breach whereof, is mortal or venial sin, except the same law or sanction be drawn out of the word of God, or else grounded upon the same with a good conscience. And therefore, neither the church cannot set forth any law, the breach whereof is Mortall or Ueniall sin, unless it be grounded upon the word of God also. But if any man, or the church of God it self, do set forth any law grounded upon the word of God & good conscience, the breach thereof to the violater, is mortal and deadly sin. After all manner of ways and means attempted to draw this poor man from Christ and his truth, the bishop seeing that he could not prevail, determined to send him to the bishop of Rochester, and so did, who assayed by all means possible to remove him from his former professed truth. But seeing all his endeavors frustrate, and that he profited nothing, he signified the same to the Archbishop, and withal both went himself unto him, and carried the poor prisoner with him thither also.

In the afternoon of the same day, the said Archbish. of Cant. the bish. of Rochester, and diverse others assistantes called the said poor man before them again, and caused all the former Articles, Interrogatories and demands, to be red unto him in English, to the end he should either have revoked the same, or else recanted them altogether, using both threats and fair promises to the performaunce thereof, but all in vain: for his faith was built upon the rock Christ Jesus, and therefore unable to be removed with any storms of persecution, whatsoever.

In fine, the Archbishop (with mature judgment you must believe) consulting with the B. of Rochester and other, proceeded to his condemnation, reading the bloody sentence of death against him, and so was he being condemned, delivered to the secular power, who carried him to the prison, and soon after he was burned for the testimony of Jesus Christ, as you may see more at large, pag. 997.998. for whose constancy in the truth, the everlasting God be praised. Amen.

A note of a certain good man troubled in Bulloyne the first year of king Edward the sixth for the Gospel.

THe examination of me William Hastlen Gunner in the Castle of high Bulloyne, in the year of our Lord 1547. and the first year of the reign of king Edward the sixth. As I was in the church at Bulloyne called the stals, upon the 10. of April being Easter Tuesday, reading of a godly book called the lamentation of a Christian, against the citizens of London between the hours of three and four at after noon, there came certain men to me as I stood at an alter in the Church reading to myself, and asked me what good book I had, and I said they should hear if they pleased, thē they desired me to read out y ^t they might hear, and so did I very gladly, but I had not read long but the Priests and Clerks were at their Latin Evensong, and I reading mine English book there came a tipstaffe for me, taking my two books from me and commanded me to go with him, for he said I must go before the counsel of the town, then went I forthwith with him, and a little without the Church door, sir John a Briges met us, and bad the tipstaffe carry me to sir Leanard Beckwith Knight to be examined, and coming before his presence, he asked me what books they were that I had at the church and was reading of one of them, openly in the Church to the people, and I said so far as I had read them they were good godly books, and he said they were heresy, and with that he asked me how I did believe of the Sacrament of the alter, whether I did not believe y ^t to be the very body of Christ, flesh, blood, and bones, and I asked him whether he meant that, that was in the pyx or no, and he said yea? even that in the pyx, and I said that since I had sure knowledge of scriptures I did not believe it to be the body of Christ, but a bare piece of bread, nor by God's help I will never believe it otherwise to be, then he said I was an heretic, & asked me what I made of the sacrament, and I said, if it were duly ministered according to Christ's institution▪ that then I did believe that the faithful Communicantes, in receiving that blessed Sacrament, did receive into their inward man, or soul, the very body and blood of our savior Jesus Christ. Then said he, doest thou not believe • t to remain the very body of Christ after the words of consecration pronounced by the priest, and I said no. Thē said he, what doest thou make of the Church, I said as it is now used, it is a den of thieves, and the synagogue of Satan, thou heretic said he, there remaineth the very body of Christ. But I said that Christ being God and man, dwelleth not in temples made with men's hands: much other communication had we at that time but this was the effect that day. Then he asked me whether I would be forth coming till tomorrow, and I said Sir if you think that I will not, you may lay me where as I shall so be, then he let me go for that night, and said we shall talk farther with thee tomorrow, so I departed home. And about the space of two hours after, Mayster Hountington the preacher (which did much good with his preaching in Bulloyne at that time) came to me, and said that he heard me spoken of at my Lord Grayes, which was then Lord Debitie of the town and Country of Bulloyne, and I perceive said he that you are in great danger of trouble, if you scape with your life, for there are some of the counsel, merueilously bent against you, I said the Lord's will be done: well said he, without you feel in yourself, a full purpose by God's help to stand earnestly to the thing that ye have spoken, you shall do more hurt then good, wherefore said he if you will go to Calais, I will send you where you shall be well used, and be out of this danger. Then I thanked M. Hountington, saying I purpose by God's assistance to abide the uttermost that they can do unto me, well then said he, I can tell you, you will be sent for tomorrow betimes before the whole Counsaile: that is said I the thing that I look for. Then rose I betimes in the morning and went into the market place, that I might spy which way the Officer should come for me, I had not tarried there longe, but I spied a tipstaffe, and went toward him and asked him whom he sought, and he said a Gunner of the great ordinance in the Castle of Bulloyne, and I said that I am he, thē said he you must go with me to my Lord's, & I said therefore I looked. When I came there, I saw my Lord and the whole Counsaile were assembled together in a close parlor, doing my duty to them, my Lord said to me, it is informed me that thou hast seditiously congregate a company together in the Church, and there in the time of service thou didest read unto them an heretical book, and hast not reverently used silence in the time of y ^e divine service, what sayest thou to this? I said, & it please your honor, I was in the church a good while before any service began, and nobody with me, reading to myself alone, upon a book that is agreeable to God's word, and no heresy in it that I red, and when it drew toward service time, there came men to the church, and some of then coming to me whō I knew not, asking me what good book I had, I said it was a new book that I have not yet read it over, then they prayed me that I would read so that they might hear some part with me, and so I did, not calling, pointing, nor assembling any company to me. And for the service being in latin, that for the strangeness of the tongue, besides much superstition joined with it was not understood of the most part of them, that said or soung it, much less of them that stood by and did hear it, where as by the word of God all thing in the Church or congregation should be done to the edifying of the people, and seeing I could have no such thing by their service, I did endeavor to edify myself, and other that were desirous of reading of godly books. And because the Church is so abused contrary to the word of God, being beset round about, with a sort of abhominable Idols, before whom no man ought to kneel, nor do no manner of reverence, because the scriptures doth curse, both the Idol and the Idol maker, and all that doth any worship or reverence, unto them, or before them, for that cause I used no reverence there. Well said my Lord, I would thou couldest answer to the rest as well as thou hast done to this, but I fear me thou canst not, for it is told me that thou hast spoken against the blessed sacrament, and I said and it please your Lordship, that did I never in all my life, nor never will do by the grace of God. With that my chief accuser sir Leonard Becksmith knight, said to me, diddest thou not say to me yesterday, that thou diddest not believe the sacrament of the altar after the words of consecration by the priest, to be the very body of Christ, flesh blood & bones, as it was borne of the virgins Mary. It is true in deed that I said so, for neither do I believe it to remain Christ's body, nor never will by the grace of God believe it so to be, for I believe that christ with that body that was conceived and borne of the virgins Mary did ascend up into heaven, and there (according to our belief) he sitteth on the right hand of God the father, and from thence that body shall come at the day of judgment to judge the quick and the dead, and yet in the mean while I believe (that y ^e sacrament duly ministered according to Christ's institution) that the faithful receauers of this sacrament lifting up the eyes of their mind into heaven where Christ's body is, that they do receive in that sacrament into their soul or inward man, the very body of our savior Jesus Christ, yea and I believe further, that Christ concerning his divine power or the power of his godhead is wheresoerver two, or three be gathered together in his name, that he is in the midst even amongst them, and that he is so with his faithful flock even to the worlds end, then they laid their heads together and had privy talk, after that two of them said to me that it was rank heresy that I did believe it to remain bare bread after the Priest had consecrated it, and not to believe it to be the very body of Christ, I was worthy to be burned, then said I earnestly unto thē, think you not though I be a vile abiecte in your sight, and he that is most busy among you to seek my blood, but that my blood shall be required at his, or their hands. Then had they privy talk together again, after the which my Lord said unto me, thou hearest that they here lay heresy to thy charge, and I am a man of war, & have no skill in such high mysteries, wherefore thine accusers say that thou must suffer here as an heretic, that all the rest of the garrisene may beware by thee y ^t they fall not into the like heresy, and so cast away themselves. Then said I, I appeal from this Counsayle, to the Counsayle of England, then said my Lord I am very glad that thou hast appealed to the Counsayle of England, for there are learned men, and Divines, that can skil of such matters, thither shalt thou be sent or it be long. Then was I carried to sir John Abriges house, and having pen and incke, I was bidden to write mine articles, which were in effect those points of Religion that you have heard before in my examination, then on the morrow being Thursday, and the fiftene of April I was brought to the prison in the town called the Marshalsea, where I was very gently used, for a good gentleman one Master Waghan was the keeper there, at that time, but surely when I was apprehended, I had not so much as one penny to help myself with, for we had been longe vnpayd, furthermore I thought in that town of war, that there was very few or none that favored the word of God, for I looked for no help there, but to be hated and despised of all men there, for I knew not past two or three there, that had any love to the Gospel, till I was in prison, and then there came very many soldiers unto me that I never knew before, and gave me money, so that I had as good as a three pound given me in a small time that I was in prison. The fourthtene day of May toward night, I was sent into England, one Mayster Messenger, and one other man brought me to London, even the same day being Sunday at night, and 15. day of May, there was a great talk over all the City of one Doctor Smith that recanted that day, they brought me to the Marshalsea, and there left me, I hearing no more of them that brought me thither: but Mayster Huntingdon as a faithful minister of Jesus Christ, that gave me warning before of all this trouble, came from Bullyn to London, causing my Articles to be seen, so that by his painful diligence to the Counsayle for me, after that I had been there little more then one • oneth, I was dyscharged forth of prison, and bed get me home to Bullin to my living again.

But surely if I had not appealed to the Counsayle of England I had been burned in Bullyn, for it was told me of them that knew much in that matter that it was already determined, shortly to have been accomplyshed if I had not appealed: for the which deliverance I give praise to the everliving God.

This was laid in Queen Mary's Closet upon her deske against her coming unto her prayers.

*The instruction of king Edward the sixth, given to Sir Anthony Seyntleger Knight of his privy chamber being of a corrupt judgment of the Eucharist. Upon this saying of an ancient D. of the Catholic Church.

Dicimus Eucharistiam Panem vocari in scriptures, Panis in quo gratiae actae sunt &c.

This young Prince became a perfect schoolemaister unto old erroneous men, so as no Divine could amende him, and therefore this piece is worthy of perpetual memory to his immortal fame and glory.

When Queen Mary came to her reign, a friend of master Sentlegers charged him with this his Pamphlet. Well, {quod} he, content yourself, I perceive that a man may have too much of God's blessing. And even here Peter began to deny Christ, such is men's frailty.

A note of a Letter of one John Meluyn Prisoner in Newgate.

*Christi electis Salutem.

MOst certain it is dearly beloved that Christ's elect be but few in comparisō of that great number which go in the broad way to everlasting perdition, which life after the flesh, loving this present evil world, deny God in word and deed, whose eyes are blinded and their harts hardened.

Most certain it is also that our Savior Jesus Christ hath and knoweth his own, whose names are written in the book of life redeemed with the most precious blood of our savior Jesus Christ. So that the eternal Father knoweth them which be his.

The almighty and eternal God grant that we may have the testimony of our conscience, and the spirit of god to bear record with our spirits that we be his elect children walking in the spirit not fulfilling the lusts of the flesh but as Christ's members having Christ Jesus fixed before our eyes, he being to us the true way, the infallible verity & the eternal life. Christ hath givē us example, let us follow him as dear children, for God's delight is to behold his Saints which be in the earth. Let us put on the whole armor of God, and walk in the light in these evil days in the which Satan in his Angels seeketh whom he may devour. The almighty Lord deliver us from the mouths of those unshamefast dogs. They truly seek ours and not us unto the Lord. Esdras saith and writeth truly, the world is made for them: and they for the world. Dearly bought let us remember Christ which saith I have chosen you out of the world, you shall be hated of all worldly men. Did ever the covetous, Idolaters, Oppressors or Whoremongers love us? Nay they love Mass Mongers which say peace, peace, when there is no peace. Nay either then flatter the ears, or else they say nothing, as dum dogs not able to bark, of whom be you ware of, for though they come in sheep's clothing: they be ravening Wolves, whose damnation sleepeth not from whose captiuitye the holy will of God save and preserve you. Amen.

Dearely beloved we having the record of our conscience that we be very members in Christ's body separate from that malignant Antichrists Church. Let us rejoice in conscience and in the Lord, having heavenly hope in all his promises, which be eternal and most sure to us, in Christ our Savior, who looseth none of all them, whom the eternal Father hath given him, but at his appearing to be our merciful Judge, shall raise us up at that last day, for the trump of God shall blow, and be heard of all Adams posterity, sounding Venite ad iuditium. Come unto judgment, come and be judged. Let us therefore be prepared having the wedding garment, yea the whole armor of God, the marriage garment, clear Lamps, that is pure hearts, and burning heavenly light in the same. Let us prepare our selves richly to restore to our Lord and Mayster our talentes with the increase of heavenly living and occupying, then without all doubt, we shall hear that most blessed wish of our alone Savior Jesus Christ who shall then say rejoice good servants, I will make you Stewardes, over many things. Enter into the everlasting rest, and kingdom, which hath been prepared for you from the beginning. This is the Kingdom of Jesus Christ, which at this present is in Babylon and banished to the desert, the troublesome waters of Satan in the Antichrist and his shavelings spiewed out of Christ's mouth. The Lord be our aid, avenger and deliverer when his holy will is. Amen.

Dearely bought with the most precious blood of our Savior Jesus Christ, that we be not deceived by the Antichrist, let us ponder, wey, mark and study, the heavenly doctrine of our Savior Christ in his last Supper, the text is, Bene dixit, dixit been, gratias egit, he spake heavenly and well, he gave thanks, he took bread, brake it & gave it to his Disciples, saying, take, eat, this Sacramental bread, and me the bread of life, which came down from heaven, which giveth life to the world, take true faith, heavenly hope kindled with christen charity, thanks giving for my death: let these heavenly virtues enter in your souls, then enter I. This is my body. This is the true eating of my body, which is given to the death of y ^e cross, for the ransom and sins of God's elect: Likewise after supper he took the cup, he spake well, gave thanks and gave it them: saying, drink ye all of this: drink I say by this infallible verity, and everlasting word joined and anexed with this cup, my blood which is shed from before the beginning of the world, for many in remission of sins, he or she that thus dwelleth in me, and I in him, eateth my flesh, and drinketh my blood. Saint Augustine saith, why preparest thou thy tooth and belly? believe and thou hast eaten. Saint Barnarde saith, when faith, hope, Christian love, and thanks giving for Christ's death enter in a Christian, Christ entereth, and again S. Augustine saith upon these words of Christ you shall always have the poor with you, but me shall ye not have always with you. The Church had him but a few days touching his humanity, now they have him by faith, with these eyes they do not see him. O Jesus Christ thou son of the living God, which art in the bosom of thy father God with God, the very Image of God the father eternal, give us victory over this Antichrist in thy most precious blood. Be faithful to the ende and our savior shall crown us in glory: let us sanctify the name of God in thought, word, and deed.

A note concerning the trouble of Julius Palmer, lately come to my hands.

Have me commended I pray you to all my friends at Readyng.

A note of Julius Palmer.

ALso being at Magdalene college about a month before he was burned, and reasoning against • ne Barwike Master of Art sometime his familiar friend and old acquaintance in the said College, after much talk▪ Barwike said unto him, Well Palmer, Now thou talkest boldly and stoutly at thy pleasure, if thou were brought to a stake, thou wouldst tell me another tale. Take heed, it is an hard matter to burn. Hereunto Palmer answered. In deed it is an hard matter for him to burn y ^t hath his soul linked to his body as a thiefes foot is tied in a pair of fetters. But if a man be once able through God's help to separate and devide the soul from the body▪ for him it is no harder a thing to burn, thē for me to eat this crumb of bread.

A true Copy of the Confession of Patrick Patingham sent out of Newgate to certain of his friends.

I Patrick Patingham, being condemned for the verity of God's truth that is to say in confessing of one God, which was the creator of all things visible and invisible and also that he made those by his son, whom he hath made heir of all things. And also I confess, that he is the only begotten son of God, in whom we have redemption, even the forgiveness of sins. And also in confessing God's most holy Church, being built upon the foundation of the Apostles, and Prophets Jesus Christ being the head corner stone. In whom saith S. Paul every building coupled together groweth to an holy temple in the Lord, in whom I believe I am built together as a member and made an habitation for God in the spirit. And also I confess that Christ is the head of the holy Church, as S. Paul saith, and that God is Christ's head.

And also I had x. articles that is to say against their wicked traditions and commandments which they use, which are against the commandments of God, whereof they did condemn me not suffering me to speak in the consistory house, but condemning me not my cause heard. But yet I did protest unto them, that their Church or synagogue is of Satan, that is to say, Satan being the head thereof. Furthermore, my friend or friends unknown, I have received your letter and red it over, wherein you say that I am in a blasphemous error. In deed friends I confess, that it is an error. If you will make my belief, that is to say, that Christ is the son of the living God, to be an error, and to believe that there is one god as S. Paul saith, and one mediator betwixt God and man, even the man Christ Jesus. And although there be that are called God's, whether in heaven or in earth, as there be God's many and Lord's many, yet unto us is there but one God which is the father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. I believe that there is but one Lord, one faith, one Baptism, and one God in all, and above all, and thorough all, which only God as S. Paul saith, worketh in all creatures that believe in him, and speaketh in them as S. Paul saith: God in times past diversely and many ways spake unto the fathers by prophets, but in these last days he spake unto us by his son whom he hath made heir of all things. My friend or friends, be it known unto you, that this is no error as ye suppose, but it is the truth of God's will, that we should believe as S. John saith: That Christ Jesus is the son of the living God, and in so beleeuyng we should have everlasting life. Thus with love I write unto you, praying God night and day to deliver you frō evil which is in you, and to keep you from it. Wherefore my friend or friends, you are not crucified with Christ, you are not dead with him as concerning sin, you are not graffed with him in Baptism, nor you know not god nor his son whom he hath sent, nor his commandments which he hath commanded, and yet will ye teach other, with most hearty prayer praying to God for you continually.

A note of a certain letter of Will. Tymmes.

GRace, mercy, and peace, from God the father, through the mercies of his dear son Jesus Christ, our Lord and only Savior, with the comfort of his holy spirit, that as you have full godly begun, even so to continue to the end, to the glory of God and your everlasting comfort, which thing to do I pray God to give you grace, who is the giver of all good and perfect gifts, to the glory of his holy name, Amen.

My dere sisters, after most hearty commendations unto you, and also most hearty thanks giving unto you for all the great kyndnesse that you have always shown unto me most unworthy of the same. I certify you that I am very glad to hear of your good health, which I pray God long to continue to his glory. And especially I do much rejoice in your most godly constancy in the Gospel of Christ, which is the power of God unto salvation, unto so many as believe it. Therefore my dear hearts go forward as you have godly begun, for the time will come that these cruel tyrants which now so cruelly persecuteth the true members of Christ, shall say for very anguish of mind, These are they whom we sometime had in derision and jested upon. We fools thought their life to have been very madness, and their ende to have been without honor. But lo how they are counted among the children of God, and their portion is among the Saints, therefore we have erred from the way of truth. The light of righteousness hath not shined unto us, and the son of understanding rose not upon us. We have weried our selves in the way of wickedness and destruction. Tedious ways have we gone, but as for the way of the Lord we have not known it. What good hath our pride done unto us, or what profit hath the pomp of riches brought us. All these things hath passed away as a shadow, or as a Messenger running before. As a sheep that passeth over the waves of the water, which when it is gone, by the trace thereof cannot be found, neither the path in the floods. &c. For as soon as we were borne, we began inordinately to draw to our ende, and have shown no token of virtue, but are consumed in our own wickedness. Such words shall they that thus have sinned, speak in the hell, &c. But the righteous shall live for evermore, their reward is also w ^t the Lord, and their remembrance with the highest: therefore shall they receive a glorious kingdom, and a beautiful crown at the Lord's hand, for with his right hand shall he cover them, and with his holy arm shall he defend them, &c. The souls of the righteous are in the hands of God, and the pains of death shall not touch them, but in the sight of the unwise they appear to die, and their end is taken for very destruction, but they are in rest. And though they suffer pain before men, yet is their hope full of immortality. They are punished but in few things, nevertheless in many things shall they be well rewarded: for God proveth them and findeth them meet for himself, yea as the gold in the furnace doth he try them, and receiveth them as a burnt offering: and when the time cometh, they shall be looked upon, the righteous shall shine as the sparks that runneth through the red bushe, they shall judge the nations and have dominion over the people, and their Lord shall reign forever. They that put their trust in him shall understand the truth, and such as be faithful will agree unto him in love, and he shall be a pillar in the temple of God, and shall no more go out, and there shall be written upon him the name of God. And they shall lie under the alter (which is Christ) crying w ^t a loud voice, saying: How long tarriest thou Lord, holy and true, to judge and avenge our blood on them y ^t dwell on the earth, and they shall have long white garments given unto them, and it shall be said unto them, that they should rest yet for a little season, til the number of their fellows and brethren of them that should be killed as they were, were fulfilled. For as S. John saith, they are worthy that thus overcometh, to be clothed in white array, and their names shall not be put out of the book of life, but shall be separated from the Gotes and set on Christ's right hand, hearing his sweet and comfortable voice, whē he shall say, Come ye blessed of my Father, and poss • sse the kingdom prepared for you from the beginning of the world: And the very ready way to obtain the same, is as our master Christ saith, to forsake our selves, taking up our cross following our master Christ, which for the joy that was set before him, abode the cross, and despised the shame, and is set down on the throne of the right hand of God: therefore let us follow his example in suffering for his word, seeing that he of his merciful goodness suffered so much for us when we were his enemies, for it was our sin that killed Christ, and by his death hath made us on live. Therefore with joy seeing all these his merciful benefits purchased for us only by his death and bloudsheding: Let us with boldness confess his holy word before this wicked generation, even to death, and we be called thereto, and so be well assured that our lives be not in the hands of men, but in God's hands. Therefore my dear sisters, as you have godly begun, so go forward even through many tribulations, even into the everlasting kingdom of heaven. To the which God the father of all mercy for his dear son Christ's sake, bring both you and all yours, Amen.

Another Sermon of M. Latimer concerning his playing at Cardes.

NOw you have heard what is meant by this first carde, and how you ought to play with it, I purpose again to deal unto you another carde, almost of the same suit: for they be of so nigh affinity, that one cannot be well played without the other. The first Carde declared that you should not kill, which might be done diverse ways, as being angry with your neighbor, in mind, in countenance, in word, or deed. It declared also how you should subdue the passions of Ire, and so clear evermore yourselves from them: and where this first Card doth kill in you these stubborn Turks of Ire: This second Carde will not all only they should be mortified in you, but that you yourselves shall cause them to be likewise mortified in your neighbor, if that your said neighbor hath been thorough your occasion moved unto Ire, either in countenance, word or deed. Now let us hear therefore the tenor of this Carde.

When thou makest thy oblation at mine alter, & there doest remember that thy neighbor hath anything against thee, lay down there thy oblation, and go first and reconcile thy neighbor, and then come and offer thy oblation. This Card was spoken by Christ as testifieth S. Mark in his v. chapter, against all such that do presume to come unto the church to make oblation unto GOD either by prayer, or any other deed of charity, not having their neighbors reconciled. Reconciling is as much to say, as to restore thy neighbor unto charity, which by thy words or deeds is moved against thee: then if so be it that thou hast spoken to, or by thy neighbor, whereby he is moved to Ire or wrath, thou must lay down thy oblation. Oblations be prayers, alms deeds, or any work of charity: these be called oblations to God. Laye down therefore thine oblation, begin to do none of these foresaid workesr before thou goest unto thy neighbor, and confess thy fault unto him, declaring thy mind, that if thou hast offended him, thou ar • glad and willing to make him amends, as far forth as thy words and substance will extend, requiring him not to take it at the worst. Thou art sory in thy mind that thou shouldest be the occasion of his offending. What manner of Carde is this will some say, why? What have I to do with my neighbors or brothers malice? As Cain said: Have I the keeping of my brother, or shall I answer for him and for his faults? This were no reason: As for myself, I thank God I owe no man malice nor displeasure, if other owe me any, at their own peril. Let every man answer for himself: Nay sir not so, as you may understand by this Card: for it saith. If thy neighbor hath anything, any malice against thee, through thine occasion, lay even down saith Christ thine oblation: pray not to me, do no good deeds for me, but go first unto thy neighbor, and bring him again unto my flock which hath forsaken y ^e same through thy naughty words, mocks, scorns, or disdainous countenance, and so forth: & then come and offer thine oblation, then do thy devotion, then do thy alms deeds, then pray, if thou wilt have me hear thee. O good Lord this is an hard reckoning, that I must go and seek him out that is offended with me, before I pray or do any good deed. I cannot go unto him. Peradventure he is a 100. miles from me beyond the seas, or else I cannot tell where: and if he were here nigh, I would with all my heart go unto him. This is a lawful excuse before God on this fashion, That thou wouldest in thy heart be glad to reconcile thy neighbor, if he were present, and that thou thinkest in thy heart when so ever thou shalt meet with him, to go unto him and require him charitably to forgive thee, and so never intend to come from him until the time that you both depart one from the other true brethren in Christ. Yet peradventure there be some in the world that be so devilish and so hard hearted, that they will not apply in no condition unto charity. For all that, do that lieth in thee by all charitable means to bring him to unity: If he will in no ways apply thereunto, thou mayest be sorrowful in thy heart that by thine occasiō that man or woman continueth in such a damnable state, this notwithstanding, If thou do the best that lieth in thee to reconcile him, according to some Doctors mind, thou art discharged towards God. Nevertheless, S. Augustine doubteth in this case whether thy oblations, prayers or good deeds, shall avail thee before God or no, until thy neighbor come again to good state, whom thou haste brought out of the way, doth this noble doctor doubt therein? what ayleth us to be so bold, and count it but a small fault or none, to bring another man out of patience for every trifle that standeth not with our mind? You may see what a grievous thing this is to bring another man out of patience, that peradventure you cannot bring in again with all the goods that you have: for surely after the opinion of great wise men, friendship once broken will be never well made whole again. Wherefore you shall hear what Christ saith unto such persons: Sayeth Christ, I came down into this world, and so took on me bitter passion for man's sake, by the merits whereof I intended to make unity and peace in mankynd, to make man brother unto me, and so to expel the dominion of Satan the devil, which worketh nothing else but dissention: & yet now there be a great number of you that have professed my name, and say you be Christian men which do rebel against my purpose and mind. I go about to make my fold, you go about to break the same and kill my flock. How darest thou (saith Christ) presume to come unto my alter, unto my church, or unto my presence, to make oblation unto me, that takest on thee to spoil my lambs? I go about like a good shepherd to gather them together: and thou doest the contrary, evermore ready to devide and loose them. Who made thee so bold to meddle w ^t my silly beasts which I bought so dearly with my precious blood? I warn thee out of my sight, come not in my presence. I refuse thee and all thy works, except thou go and bring home again my lambes which thou hast lost: wherefor, if thou thyself intend to be one of mine, lay even down by and by thine oblation, and come no further toward mine altar, but go and seek them without any questions, as it becometh a true and faithful servant? A true and faithful servant when so ever his master commandeth him to do anything, he maketh no stops ne questions, but goeth forth with a good mind: and it is not unlike, he continuing in such a good mind and will, shall well overcome all dangers and stops, whatsoever betides him in his journey, and bring to pass effectually his masters will and pleasure. In the contrary, a slothful servant when his master commandeth him to anything, by and by he will ask questions, where, whē, which way? and so forth, and so he putteth everything in doubt, that although both his errand and way be never so plain, ye • by his untoward and slothful behavior, his masters commandment is either undone quite, or else so done, that it shall stand to no good purpose. Go now forth with the good servant, and ask no such questions, & put no doubts, be not ashamed to do thy masters and Lord's will, and commandment. Go as I said unto thy neighbor that is offended by thee, and reconcile him as is aforesaid, whom thou hast lost by thy unkind words, by thy scorns, mocks, and other disdainous words and behaviors, and be not nise to ask of him the cause why he is displeased with thee: require of him charitably to remit and cease not till you both depart one from the other true brethren in Christ. Do not like the slothful servant, thy masters message with cautels and doubts: come not to thy neighbor whom thou hast offended, and give him a penny worth of ale, or a banket, and so make him a fair countenance, thinking that by thy drink or dinner, he will show the like countenance. I grant you may both laugh and make good cheer, and yet there may remain a bag of rusty malice, twenty yere old, in thy neighbors bosom, when he departeth from thee with a good countenance, thou thinkest all is well then. But now I tell th • e it is worse then it was, for by such cloaked charity, where thou doest offend before Christ but once, thou hast offended twice herein, for now thou goest about to give Christ a moche, if he would take it of thee: Thou thinkest to blind thy master Christ's commandment. Beware, do not so, for at length he will overmatch thee and take thee tardie whatsoever thou be, and so as I said, it should be better for thee not to do his message on this fashion, for it will stand thee in no purpose. What? some will say, I am sure he loveth me well enough. He speaketh fair to my face, yet for all that thou mayest be deceived. It proveth not true love in a man to speak fair. If he love thee with his mind and heart, he loveth thee with his eyes, with his tongue, with his feet, with his hands and his body: for all these parts of a man's body be obedient to the will and mind. He loveth thee with his eyes that looketh cheerfully on thee, when thou meetest with him, and is glad to see thee prosper and do well: he loveth thee with his tongue that speaketh well by thee behind thy back, or giveth thee good counsel: he loveth thee with his feet that is willing to go to help thee out of trouble and business. He loveth thee with his hands that will help thee in time of necessity, by giving some alms deeds, or with any other occupation of the hand. He loveth thee with his body, that will labor with his body, or put his body in danger to do good for thee, or to deliver thee from adversity, and so forth with the other menbers of thy body. And if thy neighbor will do according to these sayings, then thou mayest think that he loveth thee well, and thou in likewise ought to declare and open thy love unto thy neighbor in like fashion, or else you be bound one to reconcile the other, till this perfect love be ingendered amongst you. It may fortune thou wilt say, I am content to do the best for my neighbor that I can, saving myself harmless, I promise thee Christ will not hear this excuse: for he himself suffered harm for our sakes, and for our saluatiō was put to extreme death. I wisse if it had pleased him, he might have saved us and never felt pain, but in suffering pains and death, he did give us example, and teach us how we should do one for another, as he did for us all: For as he saith himself, he that will be mine, let him deny himself and follow me in bearing my cross and suffering my pains. Wherefore we must needs suffer pain with Christ to do our neighbors good, as well with the body and all his members, as with heart and mind.

Now I trust you wot what your Card meaneth, let us see how that we can play with the same. Whensoever it shall happen you to go and make your oblation unto God, ask of yourselves this question, who art thou? the answer, as you know is, I am a Christian man: then you must again ask unto yourself what Christ requireth of a christen man? by and by cast down your trompe, your Hart, and look first of one Card, thē of another. The first Carde telleth thee thou shalt not kill, thou shalt not be angry, thou shalt not be out of patience. This done, thou shalt look if there be any mo Cardes to take up, and if thou look well, thou shalt see another Carde of the same suit, wherein thou shalt know that thou art bound to reconcile thy neighbor. Then cast thy trompe unto them both, and gather them all three together, and do according to the virtue of thy Cards, and surely thou shalt not lose. Thou shalt first kill the great Turks, and discomfite and thrust them down. Thou shalt again fetch home Christ's sheep that thou hast lost, whereby thou mayest go both patiently, and with a quiet mind unto the Church, and make thy oblation unto God, and then without dout he will hear thee. But yet Christ will not accept our oblation, although we be in patience, & have reconciled our neighbor. If that our oblation be made of another man's substance, but it must be our own. See therefore y ^t thou hast gotten thy goods according to the laws of God and of thy prince. For if thou getst thy goods by polling & extortiō, or by any other unlawful ways, then if thou offer 1000. pound of it, it will stand thee in no good effect, for it is not thine. In this point a great number of executours do offend, for when they be made riche by other men's goods, then they will take upon them to build Churches, to give ornaments unto God, and his altar, to gild saints, & to do many good works therewith: but it shall be all in their own name, and for their own glory. Wherefore (saith Christ) they have in this world their reward, and so their oblations be not their own, nor be not acceptable before God. An other ways God will refuse thy voluntary oblation, as thus: If so be it that thou hast gotten never so truly thy goods, according both to the laws of God and man, and hast with the same goods not relieved thy poor neighbor, when thou hast seen him hungry, thirsty, and naked, he will not take thy oblation when thou shalt offer the same, because he will say unto thee: When I was hungry, thou gavest me no meat: When I was thirsty, thou gavest me no drink: and when I was naked, thou didst not clothe me. Wherefore I will not take thy oblation, because it is none of thine. I left it thee to relieve thy poor neighbors, and thou hast not therein done according unto this my commandment, misericordiam volo & non sacrificium, I had rather have mercy done, then sacrifice or oblation. Wherefore until thou doest the one more then the other, I will not accept thine oblation. Euermore bestow the greatest partes of thy good in works of mercy, & the less part in voluntary works. Uoluntary works be called all manner of offering in the Church, except your four offering days: and your tithes, setting up candles, gilding and paynting, building of Churches, giving of ornaments, going on pilgrimages, making of high ways and such other be called voluntary works, which works be of themselves marvelous good, and convenient to be done. Necessary works, and works of mercy are called the commandments, the four offering days, your tithe and such other that longeth to the commandments: and works of mercy consisteth in relieving and vysiting thy poor neighbors. Now then, if men be so foolish of themselves, that they will bestow the most part of their good in voluntary works, which they be not bound to keep, but willingly, and by their devotion, and leave the necessary works undone, which they are bound to do, they and all their voluntary works are like to go unto everlasting damnation. And I promise you, if you build a hundred Churches, give as much as you can make, to gilding of Saints, and honoring of the Church, and if thou go as many pilgrimages as thy body can well suffer, and offer as great candles as okes, if thou leave the works of mercy and the commandments undone, these works shall nothing avail thee. No doubt the voluntary works be good, & ought to be done: but yet they must be so done, that by their occasion the necessary works, and the works of mercy be not decayed, and forgotten: if thou wilt build a glorious Church unto God, see first yourselves to be in charity with your neighbors, & suffer not them to be offended by your works. Thē when you come into your parish Church, you bring with you the holy temple of God: as Saint Paul saith, you yourselves be the very holy temples of God, and Christ saith by his Prophet: in you I will rest, and intend to make my mansion and abiding place: again, if you list to gild and paint Christ in your Churches, and honor him in vestimentes, see that before your eyes the poor people die not for lack of meat, drink, and clothing. Then do you decke the very true temple of God, and honor him in rich vestures, that will never be worn, and so forth use yourselves according unto the commandments: and then finally set up your candles, & they will report what a glorious light remaineth in your hearts: for it is not sitting to see a dead man light candles. Then I say go your pilgrimages, build your material Churches, do all your voluntary works, & they will then represent unto God, and testify with you, that you have provided him a glorious place in your hearts. But beware I say again, that you do not run so far into your voluntarye works that ye do quite forget your necessary works of mercy, which you are bound to keep: you must have ever a good respect unto the best and worthiest works toward God, to be done first and with more efficacy, and the other to be done secondarilye. Thus if you do with the other that I have spoken of before, you may come according to the tenor of your cards, and offer your oblations and prayers to our Lord Jesus Christ, who will both hear and accept them to your everlasting joy and glory, to the which he bring us, and all those whom he suffered death for. Amen.

A note of William Gie.

ONe William Gie servant with Mayster Reuet merchant, bought a Bible and service book of Richard Waterson, who then dwelt with master Duixle in Paul's Churchyarde, and one Spilman bound the book: and when the said Gye had inquired for the said Richard to have his book at Duxele, answer was made that he was not within, and so the said Gie went his way to Spilmans for the book: and because it was not done left it there, and immediately search was made in Spilmans house, and the said bible and service book was found & carried to Boner then Bishop of London, he having the books commanded Spilman for the binding thereof to Lollards Tower, and as Cluny went for the key thereof Spilman conveyed himself away. After that Waterson and Gie being apprehended by Robin Caly, John Hill, & John Auales, and being two days in the Counter, were brought before Boner and other Commissioners. Beyng examined D. Story demanded Gye: Wherefore he bought the Bible. He answered to serve God withal. Then said Boner: our Lady matines would serve a christen man to serve God. The Bible said Story, would breed heresies: a bibble babel were more fit thee. So they concluded that either of them should have xl. stripes lacking one, and Boner said it was the law. And they said to Waterson, if he would pay xl. pound, he should be released of his stripes at length they came to x.li. & when they saw he would not they made a warrant to master Grafton, and sent Waterson and Gie to Bride well to be beaten upon the Cross. And because the matter should not be slightly handled, Story was sent with thē to see it done. Gie being whipped upon the Cross, intercession was made that he might be forgiven part of his penance.

A note of Michaels wife.

MIchaels wife afore mentioned pag. 1893. being prisoner in Ipswiche for religion, resorted daily from the prison to her husbands house, and returned again, keeping faith and promise. And her husband thereat being fearful, she would comfort him, saying: she came not to trouble him, neither should he sustain trouble by her. Wherefore she would will him to be of good cheare, for her coming was of good will to see him and her children, & not to bring him into trouble, but to show her duty therein while she might have liberty.

A note of John Spycer.

IN Queen Mary's time, there was one John Spicer, of whom mention is made pag. 1894. he being at the stake ready to give his life for the truth, a bag of gonpouder was brought him by his son. And another standing by (one named master Beckinham) took the gonpowder of his son, and put it under the girdle of y ^e said Spicer, and exhorted him to be strong in the Lord: also diverse of the sheriffes servants comforted him in like manner, and desired him not to faint. Unto whom Spicer answered. Doubt ye not of me (saith he) my soul is quiet: but be you strong and stand fast in the Lord Jesus, and commit yourself to him in y ^e confession of his holy mame and profession of his truth.

A note of Mandrell.

MAndrell standing at the stake as is mentioned before, pag. 1894. Doctor Ieffray the Chancellor spake to him, wishing him to yield to the Doctoures, who many hundredth years had taught otherwise then he doth believe. &c. Unto whom Mandrell answered. M. Chancellor said he, trouble me with none of youre Doctors whatsoever they say: but bring me the book of God the old Testament and the new, and I will answer you. What sayest thou Mandrel (quod he) by the saints in the Church, the image of our Lady, of the crucifix, and other holy Saints? be they not necessary. &c. yes M. Chancellor, said he, very necessary to roast a shoulder of mutton. Then Doctor Billing, a frier once, standing by, said. Mayster Chancellor, quod he, hear howe these heretics speak against the crucifix and the holy cross, and yet the holy Cross is mentioned in all the tongues, both Hebrew, Greek, and Latin. For in Latin it is called t. in Greek tau &c. Whereupon one Thomas Gilford, a marchaunt of Poole standing by, said: ah merciful Lord, said he, is not this a marvelous matter for a poor man thus to be charged and put to the pains of fire for t. tau?

When Maundrell and Spicer were examined before the Chancellor, the Chancellor called them, saying. Come on, come on, saith he, thou Spicer art to blame, for thou haste taught Maundrell these heresies. Thou art by thy occupation a Brickeleyer: Yea that I am. And can sing in the Quyre: Yea, that I can saith he. And can play on the Orgaynes. True saith he. Well then said the Chancellor, and thou hast marred this poor man and hast taught him all these heresies. No Mayster Chancellor (quoth he) I have not taught him, but I have read to him. He is able thanks be to God, to teache both you and me.

A note of Elizabeth Pepper.

ELizabeth Pepper before mentioned, pag. 1916. when she was burned at Stratford, was xi. weeks gone w ^t child, as she then testified to one Bosomes wife, who then unloosed her neckerchiefe, saying moreover whē she was asked, why she did not tell them, answered, why (quoth she) they know it well enough. Oh such is the bloody hearts of this cruel generation, that no occasion can stay them from their mischievous murdering of the saints of the Lord, that truly profess Christ crucified only, and alone, for the satisfaction of their sins.

A note of one confessing God's truth at the Gallows.

A Notorious fellone, one Dick Adams, being upon the gallows making his confession, and ready to be caste down from the ladder, was desired at that instant by one maistres Harries the Grammar schoolemaisters wife, to remember the blessed sacrament before he died, to whom the said Adams said: marry maistresse never in better time, who went up to the top of the ladder, and said it was the most abhominable idol that ever was, and willed all men to take it so: for we have been greatly deceived thereby. Whereupon the Sheriff caused him to hold his peace, and to take his death patiently. He went down to his place and was cast from the ladder, speaking to his last word, that it was an abhominable Idol, his body therefore was buried out of the Church yarde by the high way, who although he was a chief in his life, yet he earnestly repented thereof, that I doubt not but he died the child of God, and not unworthy to be put in the register of the Lord's accepted Confessors.

A note of Gertrude Crokehay.

IN the late days of queen Mary, among other strange dealing of the Papists with the faithful, this is not with the rest to be forgotten that a godly Matrone named Gertrude Crokhay, the wife of Mayster Robert Crokehay dwellinge then at S. Katherins by the Tower of London, abstained her self from the Popish church. And she being in her husbands house it happened in an. 1556. that the foolish popish Saint Nicholas went about the Parish, which she understanding shut her doors against him, and would not suffer him to come within her house. Then Doctor Mallet hearing thereof (and being thē master of the said Saint Katherins) the next day came to her with xx. at his tail, thinking belike to fray her, and asked why she would not the night before let in Saint Nicholas, and receive his blessing. &c. To whom she answered thus. Syr, I know no Saint Nicholas, said she, that came hither, Yes quoth Mallet, here was one that represēted S. Nicolas. In deed sir, said she, here was one that is my neighbors child, but not S. Nicholas. For S. Nicholas is in heaven, I was afraid of them that came with him to have had my purse cut by them. For I have heard of men robbed by Saint Nicholas Clerks. &c. So Mallet perceiving nothing to be gotten at her hands, went his way as he came, and she for that time so escaped.

Then in an. 1557. a little before Whitsuntide, it happened that the said Gertrude answered for a child that was baptized of one Thomas Saunders, which child was christened secretly in a house after the order of the service book in king Edward's time, and that being shortly known to her enemies, she was sought for, which understanding nothing thereof, went beyond the sea into Gelderland for to see certain lands that should have come to her childrē in the right of her first husband, who was a straūger borne. And being there about a quarter of a year, at the length coming homeward by Antwarpe, chanced to meet with one John Johnson, a dutch man, alias John Dewille of Antwarpe, shipper, who seeing her there, went of malice to the Margraue, and accused her to be an Anabaptist, whereby she was taken and carried to prison. The cause why this noughtye man did thus, was for that he claimed of Mayster Crokhay her husband a piece of money which was not his due, for a ship, that the said master Crokhay bought of him: and for that he could not get it, wrought this displeasure. Well, she being in prison, lay there a fortnight: in which time she saw some, that were Prisoners there, who privily were drowned in Renishe wine fattes, and after secretly put in sacks and cast into the River. Now she, good woman, thinking to be so served, took thereby such fear that it brought the beginning of her sickness, of the which at length she died.

Then at the last she was called before the Margraue and charged with Anabaptistrye, which she there utterly denied, & detested the error, declaring before him in dutch her faith boldly, without any fear. So the Margraue hearing the same, in the ende being well pleased with her profession, at the suit of some of her friends delivered her out of prison, but took away her book, and so she came over into England again. And being at home in her husbands house, he thinking to find means to get her to go abroad, made one Uicars a yeoman of the Tower his friend, who was great with Boner, to work that liberty for her. Now this Uicars making means to Boner for the same, Boner put the matter over to Darbishyre his Chancellor, who enjoined her to give certain money to poor folks, and to go on the Wednesday and Sunday after to Church to Evensong, which she so did, and afterward had such trouble in her conscience thereby, that she thought verily God had cast her off, and that she should be damned and never saved, so not long after this it happened master Rough of whom mention is made Page 2034. came to her house, unto whō she made mone of her unquietness for going to Church, and desired his counsel what she might do, that should best please God and ease her troubled soul &c. Unto whō M. Rough replied many comfortable sentences of scripture to comfort her, and in the end gave her counsel to go to the Christian congregation, which secretly the persecuted had, and confess her fault unto them, and so to be received into their fellowship again: which hearing that, was glad and intended so to do, and so would have done if sore sickness had not immediately prevented the same. But when doctor Mallet heard by one Robert Hemminges, Woodmonger, that she lay very sick in deed, which Hemminges was her great enemy, he came to her twice to persuade her to recant and to receive (as the Papists term it) the rites of the Church. Unto whom she answered she could not, nor would, for that she was subject to vomet and therefore he would not, (she was sure she said) have her, to cast up their God again, as she should do if she did receive it. And so immediately vometed in deed, wherefor he seeing that, went frō her into the hall to her daughter named Clare sack, and told her, if her mother would not receive, she should not be buried in Christian burial, as he termed it. Then Clare went and told her sick mother what he said unto her. Which hearing the same, spake these words following. Oh (said she) how happy am I, that I shall not rise with them, but against them. Well (quoth she) the earth is the Lord's and all that therein is, and therefore I commit the matter to him. &c.

Shortly hereupon, that is the 27. day of March 1558. the said Doctor Mallet came again to her with one D. West Queen Mary's Chapleyne. And coming in, he saluted her, and told her that he had brought her a good learned man to persuade her, who was one of y ^e queenes Chapleines. &c. and therefore he desired her to hear and believe him, in that he should say. &c. Then D. West exhorted her to receive their Sacrament, and to be aneled, for he said, she was strong enough for it. &c. Unto whom she answered, that she was able and strong enough to receive it in deed, but she would not, for that it was abhominable. &c. Then said West, ye be in an ill mind: do ye think to die a Christian woman? yea said she that I do. I pray you said West, how came you first into that opinion. Mary (said she) there he is that first taught it me (meaning D. Mallet) at the marriage of my brother & his sister, where I heard him earnestly preach this doctrine, which I now do hold. And if God shall lay our sins to our charge, if we repent not, much more damnable is his offense, being once a public Preacher of the same, & now to turn from it. Then Mallet told her he was then deceived, by little newfangled two penny books, as you be now (said he) but now I am otherwise persuaded, as I would have you, and to receive the Sacrament, which if you would, you should, I warrant you be saved, my soul for yours. At those words she earnestly desired them to be content, for saith she, ye be come to rob and to draw me from my Christ, which I tell you truth you shall not do, for I will never consent to you while I live. When West heard her say so, he drew his stool nigher to hear her speak, and being drunken, he fell down, whereby Mallet was fain to help him up again, and so immediately after they departed thence. And the xiii. day of April next after that, she died constantly in the Lord, and yielded her soul and life into his holy hands, with these words. Oh Lord into thy hands receive my soul, and so immediately gave up her life unto the Lord, to whom be praise forever. Amen.

While she was beyond sea, as is said before, Mayster Crokhay her husband, by the procurement of D. Mallet, was cited to come before Mayster Hussey the Commissary, who had it not been for that he made means unto the said Hussey before) would have sent him to prison, and bound him in recognisaunce to seek her out. But he more easily escaped their hands by friendship, as before I have said.

Now when D. Mallet heard of her death, M. Crokhay, and one Robert Hemminges, Bailiefe of S. Katherins, being before him for y ^e burying of her, he said plainly, she should be buried nigh to some high way, & a mark set up, in token that an heretic was buried there. Then the said Hemminges told him, the hogs would scrape her up, which were not decent nor best, and M. Crokhay entreated she might be buried in his Garden, which at length he granted, and willed the said Hemminges to set it done, and that he should be sure he buried her there in deed.

After, when the corpse was brought to the said Garden, the said Robert Hemminges the Bailife would needs see it opened, which when the cover was taken of, the wife of the said Hemmings put her hand w ^t in the sheet, & felt the hair of the said dead corpse, saying: now will I justify that she is here, and so she did, telling Mallet that those her hands did feel her: this is the effect of this Story.

Now since the coming in of Queen Elizabeth the said D. Mallet came to the said M. Crokhay and asked him forgiveness, alleging this verse of the Poet.

The Lord give him repentance, and grace to seek perfect frendwip with him, if it be his blessed will. Amen.

A note of William Woode.

ACcording as I have sent unto you the true record of my examination before the Doctors above mentioned, so I thougt it not inconvenient to send you likewise certain uotes of my other two deliueraunces in Queen Mary's time, and this I do not as God knoweth to get any praise to myself or to reproach any other, but that God may be glorified in his works, and that our brethrē may know that though there be, many times, but little help in earth, yet that there is more in heaven: About a month after my examination, there was one Apleby and his wife, that were persecuted from Maydstone in Kent came to my house in Strowde & desired me that he might have a place in my house for him and his wife for a time, because persecution was so hot, that he could no longer stay there, and I at his instance let him have a place with me, but within a fortnight after the Papists espied him and complained of him to the Bishop of Rochester, and the bishop sent his chief man called Raphe Crowch, and he carried him to Rochester before the Bishop & the said Apleby stood in the defense of the truth boldly, and the Bishoppe sent both him and his wife to the Jail of Maidstone, and there they were burned for the Testimony of the Gospel of God. And the Friday fortnight after I was in the market at Rochester talking with another man, and the said Raphe Crowch was sent for me and he coming within a stones cast of me where I was talking with my neighbor George Smally, and one William Stanley a papist dwelling also in Strowde, met with the said Crowch, and they two talked together a while, and I doubted that they talked of me because many times in their talk they looked on me, and then the said Raphe Crowch went over the street to another officer or constable which knew not me, and sent the said Constable for me, and coming for me, knowing my neighbor, George Smally took him in the stead of me, and carried him to the Bishop, and when he came before him the Bishop said to the officers this is not he knave, this is not he knave, and the bishop checked the Mayor & his officers and said that they mocked him, because he carried the other man for me, such was the mighty providence of God to defend me, and the Mayor the same night sent 40. Billes and men with other weapons to beset my house to take me, but the Lord kept me from them and delivered me out of their hands, to him be glory therefore, Amen.

The third time that the Lord delivered me was on Easter day next after, I had been at London all the Lent and on Easter even at night I came home to Strowde to to my wife, and a child of three years old told one of the neighbors that her father was come home. And on Easter day after their popish euensong was done, came Master Read Thomas Crowch brother to the abovesaid Raphe Crowch, William Stanley, Thomas Bettes, Lionell Newman and Roger Braunche, with a 60. people or there aboutes and searched my house very straightly for me, but as God's providence was, there was mault a drying upon the Kell, and they searched so narrowly for me that I was glad to heave up a corner of y ^e hair whereon the mault lay, and went into the Kell hole, and there stood till they were gone, and so I escaped from them, but within an hour after there came a woman to my wife to borrow a brush, and spied me thorough the key hole of a door, and she carrying tidings abroad. Immediately came a great company of men and beset my house round about, and I said to my wife, you see that these four men seek for my life, that is, Master Read, Thomas Crowch William Stanley, and Thomas Bettes, for I do think that none of the rest will lay hands on me, and therefore I pray thee wife follow these 4. men, and talk loud to them y ^t I may hear & so escape, & if they search on y ^e back side I may avoid on y ^e street side, & be of good comfort for our lives are in God's hand, and though there be little help here on earth, yet there is help enough from heaven; and when these men were searching on the backside, I went into the street, among as I guess an 100. people, and none of them laid hands on me, neither said they any thing to me, so I went out of the town, & lay there at an honest man's house at the parish of Cobham that night.

And at that same time also two of my neighbors, honest men and of good wealth, the one called John Pemmet a fisherman, the other named John Bayly a glouer, because they came not to their popish Church to buy none of their Idolatrous wares, were complained of to the Justices, who did bind them to answer for their faith before the Judges at the ascises which were holden at midsommer after as I remember at Rochester in y ^e palace yard, and there was at that time a sail cloth of a ship tied to the top of the Bishops Palace wall to keep away the son from the Judges because it was hot, and the wind blew and shook the sail, so that when these two men were called to be examined, and when they should have answered, there fell from the top of the wall, 3. or 4. great stones upon the Judges necks, so that some of thē which sat on the Benche were sore hurt and maimed so that they arose suddenly all amazed and departed, and the two men were delivered.

The history of John Alcocke.

THis John Alcocke or Aucock, of whom mention is made before pag. 1561. was a very faithful and honest man, by his occupation a woad setter, singularly well learned in y ^e holy scriptures, and in all his conversation a just and righteous man, that feared God, and studied to do in deed that thing that he had learned in the scriptures. Now after that sir Richard Yeaman was driven away, and the people on sondayes and other days came to the Church, and had no man to teach them any thing (for as yet person Newall was not come to Hadley to dwell, nor had gotten any Curate. Besides that, the laws made by king Eward were in force, and the latin mumblinges not yet received everywhere.) John Alcocke therefore took the english book used by king Edward, exhorting the people to pray with him, and so red certain prayers in english before them: and moreover he gave them godly lessons and exhortations out of the chapters that he red unto them. For this, the Bishoppe of Winchester Stephen Gardener sent for him, cast him into Newgate at London 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 cast into the lower doungeon, where with evil keeping, and sickness of the house he died in prison. Thus died he a martyr of Christ's verity, which he heartily loved and constantly confessed, and received the garland of a well foughten battle at the hand of the Lord. His body was cast out and buried in a dounghill, for the Papists would in all things be like themselves: therefore would they not so much as suffer the dead bodies to have honest and convenient sepulture.

He wrote two Epistles to Hadley, which follow here.

*The first Epistle of John Alcocke.

GRace be with you, and peace from the father and our Lord Jesus Christ, which gave himself for our sins, that he might deliver us from this present evil world, according to the will of God our father, to whom be praise forever and ever, Amen.

Oh my brethren of Hadley, why are ye so soon turned from them which called you in the grace of Christ unto another doctrine, which is nothing else but that there be some which trouble you, and intend to pervert the gospel of the Lord and savior Jesus Christ. Nevertheless though these should come unto you that have been your true preachers, and preach another way of saluatiō, then by Jesus Christ's death and passion, hold them accursed. Yea if it were an Angel came from heaven, and would tell you that the sacrifice of Christ's body upon the cross, out for all ever, for all the sins of all those which shall be saved, were not sufficient: accursed be he. If he were an angel, or whatsoever he were, that would say that our service in English were not right God's service, but will better allow that moste wicked mumming that you now have. Those whatsoever they be, except they do repent & allow the Gospel of Jesus Christ, they shall never come into that kingdom, that Christ hath prepared for those y ^t be his. Wherefore my dearly beloved brethren of Hadley, remember you well what you have been taught heretofore of the Lord God's true and simple Prophets, that only did wish your health and consolation.

Do not my good brethren, I pray you, forget the comfortable word of our Lord and savior Jesus Christ. Come unto me all you that are troubled and loden, with the dangers that year in these stormy days, and hear my words and believe them, and you shall see the unspeakable comfort that you shall receue. The Lord is my shepherd, saith the Prophet David, so y ^t I cā want nothing. He feedeth his sheep in green pastures, and leadeth thē unto clear and wholesome waters of comfort. I am that good Shepherd saith our Savior Jesus Christ: for I give my life for my sheep, and I know my sheep, and my sheep know me: but my sheep will not know an hyerling: for he careth not but only for his God the belly, and so seeketh the destruction of their souls. Therefore beware of hirelinges, you that count yourselves the sheep of Jesus Christ. Be sure that ye know his voice and obey it, and be not deceived through strange voices, but go from them, and earnestly abide by your professiō that you have made in your baptism, and shrink not from it. For if you do, you shall declare yourselves to be a vain people, and without understanding. And for this cause doth God plague his people, and suffereth them to be deceived with false Prophets & wicked men, I pray you note what that Prophet Isaiah saith to the people of those days, because they were slipping from the Lord their God, which had done so marvelous works for them, as you well do know in the histories of the Bible. Hear O heaven (saith he) and hearken thou earth, for the Lord hath spoken, I have nourished and brought up children, but they have done wickedly against me. The Ox hath known his owner, and the Ass his masters Cribbe: but Israel hath received no knowledge. My people hath no understanding. Alas for this sinful nation, a people of great iniquity, a froward generation, unnatural children. They have forsaken the Lord, they have provoked his wrath & are gone backward. Hearken also what the Prophet Hieremy saith. Be astonished ye heavens, be afraid and ashamed at such a thing, saith the Lord, for my people hath done two evils. They have forsaken me, the well of the waters of life, and digged them brokē pittes that can hold no water. Is Israel a bond servant or one of the household of the Lord? Why then is he so spoiled? Why then do they roar and cry vpō him as a Lyon? Understand those things now in these days that the Prophet spake of thē, O my brethren of Hadley. Why cometh this plague upon us, that we have now in these days and other times? Hearken what the Prophets say: cometh not this upon thee because thou hast forsaken the Lord thy God? Thyne own wickedness shall reprove thee, and thy turning away shall condemn thee, that thou mayst know and understand, how evil and hurtful a thing it is, that thou hast forsaken the Lord thy God, and not feared him, saith the Lord God of hosts, the holy one of Israel, that is to say: he that maketh Israel holy. And understand by Israel, the children of God, and those things that were spoken to the carnal Israel, are spoken unto us, that are or should be the spiritual Israel. Grace be with you all. Amen.

*The second Epistle of John Alcock.

MY Brethren of Hadley, note well what S. Paul said in the x. chap. to the Corinth. Brethren I would you should not be ignorant of this, that our fathers were all under the cloud, and all passed through the Sea, and were baptized under Moses, in the cloud and in the sea, & did all eat one spiritual meat, and drunk of one spiritual drink, They drunk of that spiritual rock that followeth them, which rock was Christ: nevertheless in many of them had God no delight, for they were over smittē in the wilderness. These are examples unto us, tha • we should not lust after evil things as they lusted, that is to say: we should stand forth to defend the verity of God, which we do right well, alas, were it not for loss of goods, we do so much lust after them, that we will rather say, there is no God, then we will profess his word to be truth to the losing of our goods. And our Savior Christ saith, he that is not content to forsake Father and Mother, Wife, and children, house and lande, corn and cattle, yea, and his own life for my truths sake, is not meet for me. And if we be not for our Lord God, then we must needs be meet for the Devil, and we must needs be servants to one of them. If we be not ashamed of the Gospel of our Lord and Savior Jesus Christ, but earnestly confess it, to the uttermost of our power, thē are we sure to be confessed of our Lord and Savior Jesus Christ, and that before y ^e Angels in heaven to be his servants. But if we will so lust to keep our goods, and rather deny him then to loose our goods, then doth it follow whose servants we are. Therefore my dear brethren of Hadley, beware that you do not consent to anything against your conscience. For if you do, beware of God's great wrath. I exhort you therefore (my beloved brethren in the Lord, and Savior Jesus Christ) to stand fast in your profession, and become not manifest run awayes from the truth of our Lord God, but stick earnestly to it, and doubt not but our Lord God will be unto you a strong defense and refuge in the needful time. Bow down thine ear O Lord (saith David) and hear me, for I am poor and in misery. Be merciful unto me O Lord, for I will call daily vpō thee: comfort the soul of thy servant, for unto thee O Lord do I lift up my soul. For thou Lord art good and gracious, and of great mercy, unto all thē that call upon thee. Geue ear Lord unto my prayer, and ponder the voice of my humble petition. All nations whom thou hast made, shall come and worship thee, O Lord, & shall glorify thy name. For thou art great, and doest wonderful things: thou art God alone, Teach me thy ways Oh Lord, and I will walk in thy truth: O knit my heart unto thee, that I may fear thy name. I will thank thee O my God with all my heart, and will praise thy name forever. O you Christian people of Hadley, comfort yourselves one another, in these notable psalms of dauid, & the whole bible. Embrace y ^e notable jewel of our Lord God the bible, & endeavor yourselves to walk the way that it doth teach you.

My good brethren: we as helpers, saith S. Paul do exhort you that ye receive not the grace of God in vain. For behold, now is the accepted time, now is the day of salvation. Let us beware that we take sure hold while we have time, for time will away. While we have the light walk in it, least when ye would desire it, ye cannot have it. Understand the light to be the knowledge of Christ, & to obey, that is to have the light. For that cause came our Savior Jesus Christ, to make himself known unto those that did receive him. He gave power to be y ^e sons of God, and so to be made inheritors of his kingdom, which shall never have end: who would not be glad to become the kings son, that he thereby might be partaker of the kingdom that never shall have end? O vain man what art thou that will refuse everlasting life for a day or two, or an hour? thou canst not tell howe short. Open thine eyes, & see thine own comfort & refuge to christ. O fly & refuse this worldly wisedōe: for worldly wisdom doth shut out the wisdom of God. For the word of the cross is foolishness unto them that perish: but unto us which are saved, it is the power of God. For it is written: I will destroy the wisdom of the wise, and will cast away the understanding of the prudent. Where are the wise? where are the Scribes? where are the disputers of this world? hath not god made the wisdom of this world foolishness? For in so much, as the world by the wisdom thereof, knew not God in his wisdom: it pleased God through foolishness of preaching to save them that believe. For the Jews require tokens, and the Greeks ask after wisdom: but we preach Christ crucified, saith S. Paul, to the Jews an occasion of falling: and unto the Greeks (a people that are wise in their own conceits) to them is the preaching of Christ crucified foolishness. But unto them that are called both Jews and Greeks, we preach Christ the power of God and the wisdom of God. For the foolishness of God is wiser then men, and the weakness of God is stronger then men. Brethren look upon your calling, how that not many wise men after the flesh, not many mighty, not many of high degree, are called. But that which is foolish before the world, hath God chosen, that he might confound the wise: and that which is despised before the world hath he chosen, and that which is nothing, that he might destroy that which is ought, that no flesh should rejoice. Of the same are ye also in Christ Jesus, which is made of God unto us wisdom & righteousness, and sanctifying and redemption, according as it is written: he that rejoiceth should rejoice in the Lord, that your faith should not stand in the wisdom of men, but in the power of God. We speak of this wisdom among them that are perfect, not the wisdom of this world, nor the rulers of this world, which go to naught, but we speak of the wisdom of God, which the carnal man doth not understand. The natural man perceiveth nothing of the spirit of God. It is foolishness with him. But God hath opened it to us, by his spirit. For the spirit searcheth out all things. Wherefore my dear Brethren, try yourselves well, whether ye have the spirit of Christ or no. If you have the spirit of Christ, then are ye dead concerning sin: but ye are alive unto god, through Jesus Christ. If this spirit dwell in you, then will ye increase and go forward in your profession, & not fear what flesh may do unto the carcass. Therefore, stand fast in the liberty wherewith Christ hath made you free, and be not wrapped up again in the yoke of bondage, that is to say: to go from God by wicked life, or serve God another way then he hath commanded in his holy word. I trust you go forward my dear Brethren and Sisterne in your promise that you made to your Lord God in your baptism: I pray God open unto you the knowledge of him self, and lighten the eyes of your understanding, that ye may know what is the hope of your calling, and what the riches of his glorious inheritance is upon the Saints. For ye are the chosen generation, the kingly Priesthoode, that holy nation, that peculiar people, that should show the virtues of him which hath called you out of darkness into his marvelous light, that is to say, to fear God and to work righteousness, and so to receive the end of your faith, the salvation of your souls. This is a true saying: if we be dead with Christ, we shall live with him also. If we be patient, we shall also reign with him. If we deny him, he also shall deny us. If we believe not, yet he abideth faithful, he cannot deny himself. The very God of peace sanctify you throughout, and I pray God that your whole spirit, soul, and bodies be kept blameless unto the coming of our Lord Jesus. Faythfull is he that hath called you, which will also do it. Brethren, pray for us, and great all the brethren among you.

Geue glory to God.

GOd be merciful to thee O England, & send thee great number of such faithful Fathers and godly Pastors, as Doctor Taylor was, to guide thee, feed thee, and comfort thee, after thy great miseries and troubles, that thou hast suffered under the tyrannous captiuitye and rage of the Romaine Antichrist, and such ravening Wolves, as have without all mercy murdered thy godly and learned preachers, and give all men grace to consider, that such horrible plagues and mutations, have justly fallen upon this Realm for sin, and with unfeigned hearts to turn to GOD, who as he hath scourged us with less plagues then we deserved: so calleth us again by his undeserved and unspeakable mercy unto repentance and amendment of our living. It is doubtless now high time to turn unfeignedly to God, and to correct our sinful livings, and to remember what S. John the Baptist said. The Axe is now set to the root of the tree, and every tree that bringeth not forth good fruit shall be hewn down and caste into the fire. For this may all men assure themselves of, both rich and poor, high and low, old and young, that the almighty, zealous, and righteous God, will not suffer the sinful and wicked life of the ungodly, vnrepētaunt, that contemn his mercy now proffered unto them, to be unpunished, but as he hath from the beginning of the world shown himself a righteous Judge, and punisher of wickedness, even so will he do still now. God expulsed our first parents, Adam and Heua from Paradise, and laid upon them and upon us all these miseries, sicknesses, calamities and death, that we daily feel, and miserably are oppressed withal. God in Noah's days drowned the whole world, only eight persons were preserved. God burnt up Sodom and Gomor, with fire and brimstone frō heaven, and destroyed those Cities and all the Country about. God gave over Jerusalem called the holy Citty of God, and delivered his own people the Jews into perpetual captiuitye. If we seek the cause of these punishments, was it not sinful living & unrepentant harts? What should I recite the calamities of other lands, seeing God's judgments hath not been vnexecuted upon this Realm of England for sinful living? The old Brytaynes were with Cadwallader their king, constrained to fly, and leave this land, because of pestilence & famyne, what miseries & destructions brought the Danes in with them? and what troubles sustained the inhabitauntes of this Realm afore the same were again drivē out? What bloodshed was here in king William Conquerors days? were not the noble men slain, and gentlemen brought into bondage? were not their matrons defiled, and their daughters given to be kitchen drudges under the Normandes proud Ladies? were not their lands, houses & possessions divided by lote unto strangers? Their gold and silver wherein they trusted, was the bait that their enemies hunted after, what a plague was the civil war between the kings and Barons? what horrible bloodshed was in this Realm, till at the last God's merciful providence ended those miseries by the happy joining of the 2. regal houses together in the marriage of king Henry 7. What miseries have chanced in our time, we have not only seen and heard, but we have felt them, and God be praised, had our partes of them. Doubtless this all hath chanced for the sins of the people, as the Prophet Jeremiah plainly teacheth, saying: who is a wise man that understandeth this? And to whom shall the word of the Lord's mouth come, that he may preach it forth? why hath the land perished, and is burnt like a wilderness, so that no man may pass through it? And the Lord saith: because they have forsaken my law, which I have given them, & they have not heard my voice, and have not walked in them, and have gone after the vanity of their own harts. And after Baalim the Images of Baal, which they have learned of their fathers, we see here plainly the contempt of God's word, and of the preachers of the same, walking after their covetous minds and lewdness of their hearts, and following of their idolatrous inventions, brought the wrath of God upon the people, as witnessed also Jesus Sirach, saying: because of unrighteous dealing, wrong, blasphemies, and diverse deceits, a Realm shall be translated frō one people to another. And a little after he saith: the Lord hath brought the congregations of the wicked to dishonor, and destroyed them unto the ende. God hath destroyed the seats of proud Princes, and set up the meek in their stead. God hath withered the root of the proud nations, and planted the lowly among them. God hath overthrown the Lands of the Heathen, and destroyed them unto the ground. He hath caused them to wither away: He hath brought them to naught, and made the memorial of them to cease from the earth. But what availeth it to read such threats of God, if we believe them not? Or, if we believe them to be God's threats, and despise thē? Doubtless the Lord is righteous, a jealous God, a Punisher of of sin, as he saith himself. I punish the sins of the fathers upon their childrē, unto the third and fourth generatiō, of them that hate me. God give us grace to remember this, and with speedye and unfeigned repentance to turn unto God. I say (unfeigned repentance) and not (alas) as we have done in times past like hypocrites to dissemble with God and man, making God's holy word nothing else but a cloke to cover our malice, covetousness, whoredom, pride, excess, glotony, wrath, envy, hatred, murder, with all other wicked living most detestable in the sight of God. If men will well consider themselves, they have long enough dissembled and heaped the wrath of God heavy enough upon their heads. It is now high time to become a new people, to amend in deed, and to follow the counsel of the holy Ghost, saying unto us by the Prophet Hieremy. Why do mortal men murmur against God? let them murmur against their own sins. Let us search our own ways, and let us seek and return unto the Lord. Let us lift up our hearts and hands unto the Lord in heaven, for we have done wickedly and provoked the Lord to wrath, and therefore wilt thou not be entreated. Doubtless the Lord will not be entreated, except men very earnestly turn unto him, we have felt in our selves, and seen before our eyes, that when GOD striketh, no man can be able to abide the heavy stroke of his fist. He hath hitherto corrected us with mercy, as a father: let us thank him, return unfeignedly, so will he not extend his wrath as a Judge. His will is, that we should return & live, & not perish with the wicked. I live (saith the Lord) and will not the death of a sinner, but that he be converted and live. Here the godly oath certifieth us of forgiveness, & requireth an unfeigned conversion unto God, that ts, that men acknowledge in heart their wicked living & be sory, that ever they have with wicked living offended against that so good and loving a father, and trust to have forgiveness through Christ's blood, and fully and firmly set their hearts to serve GOD, and to walk the ways of his commandments all the days of their life. Then shall we be the true Christians, built upon the corner stone Christ, not wavering or changing at every puff of wind, not seeking an Epicurish life in all voluptuous and vain vanity, not ravening extortioning, or with usury oppressing the poor and needy, but steadfast, unmovable, living in the fear of God's judgments, and trust upon his mercy, mortifying our brutish and carnal lusts, being merciful and helpeful to the poor and needy, waiting for the blessed time when Christ shall call us, to be ready & accepted before him. Our merciful Lord & good Father grant us grace so to do, for the love of his dear son Jesus Christ, our certain and most dear Savior, to whom with the father & the holy ghost, be all honor forever and ever. Amen.

Certain Cautions of the Author to the Reader, of things to be considered in reading this story.

AMongst other escapes and ouersightes in the Edition of this story committed, part of them we leave to thine own gentle castigation gentle reader: certain other specialities there be, whereof we thought it good and expedient to give thee warning as hereafter followeth.

First, when mention is made pag. 34. of Peters being at Rome and suffering at Rome, following certain Authors: yet forsomuch as other writers there be, & reasons to prove that he was not at Rome. I desire thee therefore that this my affirmation may not prejudice other men's judgments, if any see or can say further in that matter.

Touching the story of the Turks, where as I in following our Christian Authors writing of the Turks, have noted in the pag. 747. Solymannus to be the 12. Turk, after Ortomannus as they do all record: I have found since by the computation of the Turks set forth in the Table of their own descent, the said Solymannus to be but y ^e 6. emperor of the Turks: & this Solimannus his son which now reigneth, to be but y ^e twelfe. Which I thought here to signify unto thee, because of their own turkish prophecy noted in the pag. 771. lest in construing of that Prophecy being in the same place expounded, thou be deceived.

Item 1245. where master George Blag is named to be one of the privy chamber: here is to be noted also that although he were not admitted as one of the privy chamber yet his ordinary resort thither and to the kings presence there, was such, as although he were not one of them, yet was he so commonly taken.

Item, pag. 1367. in the story of the Duke of Somerset, where it is said that at the return of the Earl of Warwick out of Norfolk there was a consultation amongst the Lord's assembling themselves together in the house of M. York. &c. against the Duke of Somerset: here is to be noted that the coming of the Lord's to the said house of M. York was not immediately upon the Duke of Northumberlandes return, but first he went to Warwick, and from thence after a space came to the house aforesaid.

Item, here is also to be noted touching the said Duke of Somerset, that albeit at his death relation is made of a sodeine falling of the people, as was at the taking of christ this is not to be expounded as though I compared in any part the Duke of Somerset with Christ.

And though I do something more attribute to the commendation of the said Duke of Somerset, which died so constantly in his religion, yet I desire thee gentle reader, so to take it, not that I did ever mean to derogate or empeyre the martial praise or • acts of other men, which also are to be commended in such things where they well deserved.

Item, touching the same Duke of Somerset, where the story saith, pag. 1367. he was attaynted, read indicted.

Item, pag. 1418. where mention is made of one Nicolas Underwood to be the betrayer of the Duke of Suffolk: join with the said Underwood also Nicolas Laurence, alias Nicolas Ethell keeper of Asteley Park, who taking upon him and promising to keep the Duke, for 2. or three days until he might find some means to escape, conveyed him into an hollowe tree, and after moste traitorously bewrayed him.

Item, fol. 1419. in the Storye of Syr Thomas Wyat there is also to be corrected, that where the story saith that he was taken by Syr Clement Parson, which was not so, nor he no such knight, amend it thus, that he first came to Clarentius being sent unto him, and afterward yielded him to Syr Mortis Bartly.

Briefly and in general, besides these castigations above noted, if thou find any other committed in the printing hereof, gently I desire thee gentle reader, to bestow a little pains with thine own hand to amend them.

*Notes omitted of them that were burnt at Bristow.

THe viii. day of August 1953. was brought Will. Sarton weauer of Bristow, before one Dalbie Chancellor of Bristow aforesaid, and by him committed to prison and also condemned, for holding that the sacrament was a sign of an holy thing: also he denied, that the flesh and blood of Christ is there after their words of consecration: he was burned the xviij. of september. 1556. and as he went to the fire, he sang y ^e Psalms. The Sheriff John. Griffith had prepared green wood to burn him, but one master John Pikes pitieng the man, caused diverse to go with him to Ridland, half a mile of, who brought good store of helm sheaves, which in deed made good dispatch with little pain, in comparison to that he should have suffered with the green wood. In the mean space, whilst they went for the sheues, the said Sarton made many good exhortations to the people, and after died constantly and patiently with great joyfulness.

*A note of Prestes wife of Exceter.

IN Cornewall not far from Launceston, within the Dioces of Exceter, in Queen Mary's days, dwelled a poor man, whose name was Prest, his wife being an honest woman, very simple, but of good zeal and upright life, being taught by God, in hearing of his word (albeit it was in those days very seldom preached any where) and feeling a sweet taste thereof, framed her life a new after the rule of the same. And banished quite from her, all the popish dregs of superstition and hypocrisy, & gave her self wholly to prayer, and inuocating the name of God, both for the afflicted Church of Christ in those days very dangerously roast and tormoyled: as also for her own inward contentation, and spiritual consolation, which she no little felt to her unspeakable joy, and incomparable comfort. And when some, who before had known her saw that marvelous change in her, and (as the cruel serpent) enueying her felicity, went vpō the same immediately and accused her to certain Justices of the shire, being extreme enemies to the truth and very persecutors of the same, who taking the matter in hand, as very glad of such occasion, sent for her to the place where she was, and began at the second, if not at the first dash, to demand her belief in their popish sacrament of the altar.

The good poor woman, who had learned, not to be ashamed to confess her master Christ, before men, and to render accōptes of her faith, when it was asked, told freely and frankly her opinion therein, and hid back nothing, that either she thought might profit them, if they had any grace to receive it, or else might sound to God's glory and praise, though it were never so much by them threatened and rebuked. Whereupon she was forthwyth committed to the Gayle of Launceston, where she remained a quarter of a year, or thereaboutes, and afterwards was dispatched of that vile and filthy prison, and delivered over to the hands of two champions of the Popes, y ^e one called Doctor Raynoldes, Dean of Exceter, and the other named master Blaxton, treasurer of y ^e same church men surely fervent hot in the furtherance of the romysh affairs, and in withstanding the truth of the pure evangelical gospel. So the time that this good poor woman was under their hands, she had many sore conflicts by them. And the said Blaxton having a Concubine, which sundry times resorted to him, with other of his gossippes always when they came, this said good woman was called forth to his house, and there to make his minion with the rest of his company some mirth, he would examine her, with such mocking manner, in deriding the truth that it would have vexed any Christian soul to have seen it. Then when he had long used his foolishness in this sort and had sported himself enough in deriding this chrysten martyr: in the end sent her to prison again, and there kept her very miserably, saving sometimes he would send for her, when his foresaid gest came to him, to use with her his accustomed folly aforesaid. But in fine, the vile wretches (after many combattes, and scoffing, persuasions) when they had played the parte of a cat with a mouse at length they condemned her & delivered her over to the secular power, who within short space after most cruelly brought her forth to the place where she should suffer, and there in great contempt of the truth (which she most constantly confessed) they consumed her carcas immediately with fire into ashes: which she very patiētly suffered, and most joyfully received, yielding her soul and life to the Lord, and her body to the tormentors, for the which the Lord's name therefore be praised, Amen.

The martyrdom of one Snel, burned about Richmond in Queen Mary's time, omitted in this history.

AT Bedaile a market town in Yorkshyre, were two men in the latter days of Queen Mary, the one named John Snel, and the other Richard Snel. Who being suspected for Religion, were sent unto Richmond, where Doctor Dakins had commission from the Bishop of Chester to have the examination of them.

This Doctor Dakins many times conferred with them, sometimes threatening fire and fagot if they would not recant, and sometimes flattering them with fair fables if they would return into the holy catholic church. But they stood constantly to the sure rock Jesus Christ, in whom they put their whole trust and confidence, whiles at last being so sore imprisoned that their toes rotted of, and the one of them could not go without crouches they brought thē to the church by compulsion, where the one of them heard their abhominable Mass, having a certain sum of money given him by the benevolence of the people, and so departed thence: but the first news that was heard of him within three or four days was that he had drowned himself in a river running by Richmond called Swaile.

Immediately after D. Dakins giving sentence that y ^e other should be burnt, came home to his house and never joyed after, but died. The Commissary of Richmond named Hillinges, preached at his burning, exhorting him to return to the Church, but his labor was in vain, the constant martyr standing strongly to the faith which he professed.

Then being brought to the stake, whereunto he was tied by a girdle of iron, there was given unto him gunpouder and a little straw was laid under his feet, and set round about with small wood and tarre barrels, the fire was put in the straw, which by and by flamyng about his head, he cried thrice together: Christ help me: Insomuch that one Robert Atkinson being present, said: hold fast there & we will all pray for thee. Thus this blessed martyr ended his life.

A story of one Laremouth, omitted in the body of the story.

ALbeit I am loath to insert anything in this book which may seem incredible or strange to ordinary working for quarreling adversaries, which do nothing but spy what they may cavil: yet forsomuch as besides other reporters the person is yet alive, called Thorn a godly minister, which heard it of the mouth of the party himself, I thought therefore first for the incredible strangeness thereof neither to place this story in the body of these Acts and Monumentes, and yet in some outcorner of the book not utterly to pass it untouched, for the reader to consider it, and to credit it as he seeth cause. The story is this.

There was one Laremouth, otherwise called Williamson, Chaplayne to Lady Anne of Cleue, a Scotishman, to whom being in prison in Queen Mary's days, it was said, as he thought, thus sounding in his ears: arise and go thy ways. Whereunto when he gave no great heed at the first, the second time it was said to him again in the same words. Upon this as he fell to his prayers, it was said the third time likewise to him, arise and go thy way, which was about half an hour after. So he arising upon the same, immediately a piece of the prison wall fell down, and as the officers came in at the outward gate of the Castle or prison, he leaping over the ditche escaped, and in the way meeting a certain beggar, changed his cote with him, and coming to the Sea shore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straytly laid for him in all the country over.

A little short letter of William Hunter sent out of prison to his mother a little before his martyrdom, to be referred and placed in his story, pag. 1538.

MOst reverent & loving mother, after my most humble wife I have me hearty commonded unto you▪ desiring you to pray unto God most heartily for me, that I may have his blessing and yours, the which I esteem more worth unto me, thē any worldly treasure. In this present letter you shall understand the cause of my writing unto you at this time, that I am in good health and prosperity, as ever I was in this present life. Wherefore I render thanks unto almighty God for it, who alone is moste worthy of all praise, trusting in God you be in health also. Furthermore I certify you wherefore my father contínueth here, to the intent to hear some godly and joyful tidynges, both for soul and body, which I trust it shall be to your singular comfort and consolation, and to the great rejoicing of all other of my friends. Therefore I desire you, gentle mother to admonish my brother unto a godly life, with diligent attendance and to pray for me, considering his bound duty, that God may by your faithful prayer, aid and strengthen me in this my prosperous journey and course, which I run trusting to obtain a crown of everlasting life, which doth ever endure.

The Oration in effect of Sir Nicholas Bacon Knight, Lord Keeper of the great Seal of England spoken in the Star Chamber the 29. of December in the 10. year of the reign of our Souereigne Lady Elizabeth by the grace of God of England, France, and Ireland Queen, Defender of the faith &c. And in the year of our Lord God .1567. Then being present.

And here I trust, we are now come to an end of all our English Martyrs which hitherto have been burnt, for the verity of the gospel, if we add besides to the same, a godly countryman more of ours, one named Richard Atkins an Hartfordshyre man, who of late about two years past in the reign of this our gracious Queen, an. 1581. most miserably was tormented at Babylon, that is in y ^e city of Rome. The cause and manner of whose suffering and martyrdom here ensueth, taken out of a certain late printed story, and testified by such as were present witness and beholders of the same most tragical execution. The purport of which story in words, as is put down by the said reporter, here under followeth.

*A true report of the horrible, and merciless martyrdom of one Richard Atkins, an English man, with extreme torments, and most cruel rage of furious tyrants persecutors, put to death at Rome.

ABout the month of July, an. 1581. one Richard Atkins borne in Hartfordshire an english man came to Rome and having found the englishe College, knocked at the door. To whom diverse of the students there came out, to welcome him, understanding that he was an English man. Among other talk had with him, they willed him to go to the hospital, and there to receive his meat and lodging, according as the order was appointed, whereunto he answered, I come not (my countrymen) to any such intent, as you judge, but I come lovingly to rebuke the great misorder of your lives, which I grieve to hear, and pity to behold, I come likewise to let youre proud Antichrist understand, that he doth offend the heavenly majesty, rob God of his honor, and poisoneth the whole world with his abhominable blasphemies: making them homage stocks, and stones, and that filthy sacrament which is nothing else but a foolish Idol. When they heard these words one Hugh Griffin, a Welche man, and a student in the College caused him to be put in the Inquisition, where how they examined him, and howe he answered them, I know not, but after certain days he was set at liberty again. And one day going in the street, he met a priest carrying the sacrament, which offending his conscience, to see the people so crouche and bow down to it: he caught at it to have thrown it down, but missing of his purpose, and being judged by the people, that he did catch at the holiness, that (they say) cometh from the sacrament, upon mere devotion, he was let pass, and nothing said to him: few days after, he came to S. Peters Church, where diverse gentlemen, and other were hearing Mass, and the Priest at the elevation: he using no reverence, stepped among the people to the alter, & threw down the Chalice with the wine, striving likewise to have pulled the cake out of the priests hands, for which diverse rose up, and beat him with their fistes, and one drew his rapier, and would have slain him: so that in brief he was carried to prison where he was examined, wherefor he had committed such a heinous offense: whereunto he answered, that he came purposely for that intent to rebuke the popes wickedness, and their Idolatry. Upon this he was condemned to be burned: which sentence, he said, he was right willing to suffer, and the rather because the sum of his offense, pertained to the glory of God. During the time he remained in prison sundry English men, came unto him, willing him to be sory, for that he had done, and to recant from his damnable opinion, but all the means they used were in vain, he confuted their dealings by diverse places of scripture, and willed them to be sory for their wickedness, while God did permit thē time, else they were in danger of everlasting damnation: these words made the English men depart, for they could not abide to hear them. Within a while after, he was set vpō an Ass, without any saddle, he being from the middle upward naked, having some englishe priests with him to talk with him, but he regarded them not, but spake to the people in so good a language as he could, and told them they were in a wrong way, and therefore willed them for Christ's sake, to have regard to y ^e saving of their souls. All the way as he went, there were four did nothing else but thrust at his body with burning Torches, whereat he never moved, nor shrunk one jot, but with a cheerful countenance, labored to persuade the people often bending his body to meet the torches, as they were thrust at him, and would take them in his own hand, and hold them burning still upon his body, whereat the people not a little wondered. Thus he continued almost y ^e space of half a mile, till he came before S. Peters, where the place of execution was. When he was come to y ^e place of execution, there they had made a devise, not to make the fire about him, but to burn his legs first, which they did: he not dismaying any whit, but suffered all meruaylous cheerfully, which moved the people to such a quandary as was not in Rome many a day. Then they offered him a cross and willed him to embrace it in token that he died a Christian, but he put it away with his hand, telling them, that they were evil men to trouble him with such paltry, when he was preparing himself to God, whom he beheld in majesty, and mercy, ready to receive him into the eternal rest. They seeing him in this mind, departed saying, let us go, and leave him to the devil, whom he serves. Thus ended this faithful soldier, and Martyr of Christ, who is no doubt, in glory with his master, whereunto God grant us all to come, Amen.

This is faithfully avouched by John Young, who was at that time and a good while after in Rome, in service with master Doctor Morton, who seeing the Martirdome of this man, when he came home to his house in presence of M. Smith his son, M. Creed, and the said John. Young spake as followeth. Surely this fellow was meruaylous obstinate, he nothing regarded the good counsel which was used to him, nor shrunk all the way, when the torches wer thrust at his naked body. Beside in the place of execution he did not faint nor cry one jot in the fire, albeit they tormented him very cruelly, and burned him by degrees as his legs first, to put him to the greater pain, yet all this he did but smile a • . Doubtless, but that the word of God cannot be but true, else we might judge this fellow to be of God: for who could have suffered so much pain as he did? but truly I believe the Devil was in him.

*The cursed life, and bloody end of Doctor Story a cruel persecutor of Christ in his members.

I had thought Christian reader here to have made an end, and to have concluded the volume of this book, had not the remembrance of Doctor Story an Archenemy to Christ's gospel, and a bloody persecutor of God's people come into my mind. The discourse of whose life, and doings, I thought good here briefly to lay open to the view of the world as followeth. This Doctor Story being an English man by birth, and from his infancy not only missed in papistry, but also even as it were by nature earnestly affected to the same, and growing somewhat to riper years, in the days of Queen Mary became a most bloody tyrant, and cruel persecutor of Christ in his members (as all the stories in this book almost do declare) Thus he raging all the reign of the foresaid Queen Mary against the infallible truth of Christ's Gospel, and the true professors thereof, never ceased till he had consumed to ashes: two or three hundred blessed martyrs who willingly gave their lives for the testimony of his truth, and thinking their punishment in the fire not cruel enough, went about to invent new torments for the holy martyrs of Christ, such was his hatred to the truth of Christ's Gospel: but in the ende the Lord God looking upon the affliction, and cruel bloodshedding of his servants, took away Queen Mary the great pillar of papistry: After whom succeeded Lady Elizabeth now Queen of England, who staying the bloody sword of persecution from raging any further, caused the same Doctor Story to be apprehended, and committed to ward with many other his complices, sworn enemies to Christ's glorious gospel. The said story having been a while detained in prison, at the last by what means I know not, brake forth of hold, and conveyed himself over y ^e seas where he continued a most bloody persecutor, still raging against God's saints with fire and sword. In so much as he growing to be familiar and right dear to Duke Dalua in Antwerpe, received a special commission from him to search the Shippes for goods forfayted and for english books, and such like.

And in this favor and authority he continued there for a spare, by the which means he did much hurt, and brought many a good man and woman to trouble, and extreme peril of life thorough his blood thyrstye cruelty: but at the last the Lord (when the measure of his iniquity was full) proceeded in judgment against him, and cut him off from the face of the earth, according to the prayers of many a good man, which came to pass in order as followeth. It being certainly known (for the brute thereof was gone forth into all lands) that he not only intended the subversion, and overthrow of his native country of England by bringing in foreign hostility, if by any means he might compass it, but also daily and hourly murdered gods people, there was this platform laid (by God's providence no doubt) that one M. Parker a marchaunt should sail unto Antwerpe, and by some means to convey Story into England.

This Parker arriving at Antwerpe, suborned certain to repair to Doctor Story and to signify unto him, that there was an english ship come, fraught w ^t merchandise, & that if he would make search thereof himself, he should find store of english books, & other things for his purpose. Story hearing this and suspecting nothing, made haste towards the ship thinking to make the same his pray, and coming a board searched for english heretical books (as he called them) and going down under the hatches because he would be sure to have their blood if he could, they clapped down the hatches, hoysed up their sails, having (as God would) a good gale, & sailed away into England where they arriving, presented this bloody butcher, and traiterous rebel Story, to the no little rejoicing of many and English heart. He being now committed to prison, continued there a good space: during all which time, he was labored and solicited daily by wise, and learned fathers, to recant his deuillishe and erroneous opinions to conform himself to the truth, and to acknowledge the Queens Majesty's supremacy. All which he utterly denied to the death, saying that he was sworn subject to the King of Spain, and was no subject to the Queen of England, nor she his sovereign Queen, and therefore (as he well deserved) he was condemned (as a traitor to God, the Queens Majesty, & the Realm) to be drawn, hanged, and quartered, which was performed accordingly, he being laid upon an hurdle, and drawn from the tower along the streets to Tiborn, where he being hanged till he was half dead, was cut down and stripped, & (which is not to be forgot) when the executioner had cut off his privy menbers, he rushing up upon a sodeine gave him a blow upon the ear, to the great wonder of all that stood by, and thus ended this bloody Nemrode his wretched life, whose judgment I leave to the Lord.

*A not • of Raphe Lurdane persecutor of George Eagles.

IN the history of George Eagles, alias Trudgeouer the world, pag. 2009. mention is made of his apprehension jn a corn field, where by the benefit of the heighth of the corn, and breadth of the field he had escaped, had not one of his persecutors with more malicious craft climbed a high tree to view over the place, & so descried him. This persecutor named Raph Lurdane (as we have since learned) a lewd fellow of life for theft and whoredom, was within few years after he had apprehended the foresaid George Eagles for gain of money, attached of felony for stealing horse, condemned, and hanged in the same place, & Town of Chelmesford, where George Eagles before suffered Martyrdom.

A brief Note concerning the horrible Massaker in France. an. 1572.

HEre before the closing up of this book, in no case would be vnremembred the tragical and furious Massaker in France, wherein were murdered so many hundreds, and thousands of God's good Martyrs. But because the true narration of this lamentable story is set forth in english at large, in a book by it self, and extant in print already, it shall the less need now to discourse that matter with any new repetition: only a brief touch of summary notes for remembrance may suffice. And first for brevity sake, to overpass the bloody bouchery of the Romish Catholics in Orynge, against the Protestants, most fiercely and unawares breaking into their houses, and there without mercy killing man, woman & child: of whom some being spoiled and naked they threw out of their loftes into the streets, some they smothered in their houses with smoke, with sword & weapon, sparing none, the karkases of some they threw to dogs which was an. 1570. in the reign of Charles 9. Likewyse to passover the cruel slaughter at Rhoane, whereas the Protestants being at a Sermon without the City Walls upon the kings edict, the Catholics in fury ran upon them coming home, and slew of them above 40. at least, many moe they wounded. This example of Roane stirred up the Papists in Dyepe to practice the like rage also against the Christians there returning from the sermon, whose slaughter had been the greater, had they not more wisely before been provided of weapon, for their own defense at need. All which happened about the same year aforesaid. an. 1570. but these with such like I briefly ouerslippe, to enter now into the matter above promised, that is briefly to entreat of the horrible and most barbarous massaker wrought in Paris, such as I suppose, was never heard of before in no civil dissention amongst the very heathen. In few words to touch the substance of the matter.

After long troubles in France, the Catholic side foreseing no good to be done against the Protestants by open force, began to devise how by crafty means to entrap them. And that by two manner of ways: The one by pretending a power to be sent into the lower country, whereof the Amirall to be the Captayne, not that the king so meant in deed, but only to understand thereby, what power and force the Amirall had under him, who they were, and what were their names. The second was by a certain marriage suborned, between the Prince of Nauare, and the kings sister. To this pretensed marriage, it was devised that all the chiefest Protestants of France should be invited, and meet in Paris. Emong whom first they began with the Queen of Nauare, Mother to the Prince, that should mary the kings sister, attempting by all means possible to obtain her consent thereunto. She being then at Rochell, and allured by many fair words to repair unto the king, consented at length to come, and was received at Paris, where she after much a do, at length being won to the kings mind, and providing for the marriage, shortly upon the same fell sick, & within five days departed: not without suspitiō, as some said, of poison. But her body being opened, no sign of poison could there be found, save only that a certain Poticary made his brag that he had killed the Queen, by certain venomous odors and smelles by him confected.

After this notwithstanding the marriage still going forward, the Amirall, Prince of Nauare, Condee, with diverse other chief states of the Protestants, induced by the kings letters and many fair promises, at last were brought to Paris. Where with great solēnity they were received, but especially the Amirall. To make the matter short. The day of the marriage came, which was the 18. of August. an. 1572. which marriage being celebrate and solēnised by the Cardinal of Borbone, upon an high stage set up of purpose without the Church walls, the Prince of Nauare, & Condee, came down, waiting for the kings sister being then at Mass. This done, they resorted altogether to the Bishops Palace, to dinner. At evening they were had to a Palace in the middle of Paris to Supper. Not long after this, being the 22. of August, the Amirall coming from the Counsel table, by the way was stricken with a Pistolet charged with iii. pellets, in both his arms. He being thus wounded and yet still remaining in Paris, although the Uidam gave him counsel to fly away, it so fell out that certain soldiers were appointed in diverse places of the Citty to be ready at a watchword at the commandment of the Prince. Upon which watchword givē, they burst out to the slaughter of y ^e protestants, first beginning with the Amirall himself, who being wounded with many sore wounds was cast out of the window into the street, where his head being first stricken of, and imbalmed with spices to be sent to the Pope, the sauadge people raging against him, cut of his arms and privy members, and so drawing him 3. days through the streets of Paris, they dragged him to y ^e place of execution, out of the City, and there hanged him up by his heels to the greater show and scorn of him.

After the Martyrdom of this good man, the armed soldiers with rage and violence ran upon all other of the same profession, slaying and killing all the Protestants they knew or could find within the Citty gates enclosed. This bloody slaughter continued the space of many days, but especially the greatest slaughter was in the three first days, in which were numbered to be slain, as the story writeth, above x. thousand, men and women, old and young, of all sorts and conditions. The bodies of the dead were carried in Cartes to be thrown in the River, so that not only the River was all steined therewith, but also whole streams in certain places of the City did run with gore blood of the slain bodies. So great was the outrage of that Heathenish persecution, that not only the Protestants, but also certain whom they thought indifferent Papists they put to the sword in stead of Protestants. In the number of them that were slain of the more learned sort, was Petrus Ramus, also Lambinus another notorious learned man, Plateanus, Lomenius, Chapesius, with others.

And not only within the walls of Paris this uproar was contained but extended farther into other cities and quarters of the Realm, especially Lions, Orliens, Tholous, and Roane. In which cities it is almost incredible, nor scarce ever heard of in any natiō, what cruelty was shown, what numbers of good men were destroyed in so much that with in the space of one month xxx. thousand at least of religious Protestants are numbered to be slain, as is credib • ely reported and storyed in the comētaryes of them which testify purposely of the matter.

Furthermore here is to be noted, that when the Pope first heard of this bloody stir, he with his Cardinals made such joy at Rome, with their procession, with their gunshot and singing Te Deum, that in honor of that festival act, a iubile • was commanded by the Pope with great indulgence, and much solemnity, whereby thou hast here to discern, and judge, with what spirit and charity these Catholics are moved to maintain their religion withal, which otherwise would fall to the ground without all hope of recovery. Likewise in France no less rejoicing there was upon the xxviij. day of the said Moneth, the king commanding public processions thorough the whole City to be made, with bonfires, ringing and singing, where the king himself, with the Queen his mother, and his whole Court resorting together to the Church, gave thanks and land to GOD, for that so worthy victory achieved upon S. Bartholomews day against the Protestants, whom they thought to be utterly overthrown and vanquished in all that Realm forever.

And in very deed to man's thinking might appear no less after such a great destruction of the Protestants having lost so many worthy and noble captaynes as thē were cut of, whereupon many for fear revoking their religion, returned to the pope, diverse fled out of y ^e realm such as would not turn, keeping themselves secret, durst not be known nor seen, so that it was past all hope of man, that the Gospel should ever have anymore place in France: but such is the admirable working of the Lord, where man's help and hope most▪ faileth there he most showeth his strength and helpeth, as here is to be seen and noted. For where as the little small remnant of the Gospel side, being now brought to utter desperation were now ready to give over unto the king, and many were gone already against conscience, yielding to time, yet the Lord of his goodness so wrought, that many were stayed and reclaimed again through the occasion first of them in Rochell: Who hearing of the cruel massaker in Paris, and slaughter at Tholous, most constantly with valiant hearts (the Lord so working) thought to stand to their defense against the kings power, by whose example certain other Cities, hearing thereof took no little courage to do the like, as namely Montalbane, the Citty called Nemansium, Sansere in Occitamia, Milialdum, Mirebellum, Fuduzia, with other towns and Cities moe: who being confederate together, exhorted one another to be circumspect and take good heed of the false dissembling practices not to be trusted of the merciless papists, intending nothing but blood and destruction.

These things thus passing at Rochell, the king hearing thereof, giveth in commandment to Capteyne Strozzius, & Guardius to see to Rochell. After this he sendeth a noble man one Biromus, requiring of the Rochell men to receive him for their Governor under the king. Of this great consultation being had, at length the Rochell men began to condescend upon certain conditions, which being not easily granted unto, and especially they hearing in the mean time what was done to others of their fellows, which had submitted themselves, thought it so better to stand to the defense of their lives & consciences and to adventure the worst. Whereupon began great siege and battery to be laid against Rochell both by land and sea, which was an, 1572. about the 4. day of December, it would require another volume, to describe all things, during the time of this siege, y ^t passed on either side, between the kings part, and the town of Rochell, briefly to run over some parts of the matter. In the beginning of the next year following, which was an. 1573. in the month of January commandment was given out by the king to all and sundry nobles and piers of France, upon great punishment, to address themselves in moste forceable wise to the assaulting of Rochell. Wherupon a great concourse of all the nobility, with the whole power of France, was there assembled, amongst whom was also the Prince of Aniow, the kings Brother (who there not long after was proclaimed king of Polonie) accompanied with his other Brother Duke Alanson, Nauare, Condie, & other a great mumber of states besides. Thus the whole power of France being gathered against one poor Town, had not the mighty hand of the Lord stood on their side, it had been impossible for thē to escape. Duryng the time of this siege, which lasted about 7. months, what skirmishes and conflicts were on both sides, it would require a long tractatiō. To make short, 7. principal assaults were given to the poor town of Rochell, with all the power that France could make. In all which assaults ever the Popes catholic side had the worst. Concerning the first assault thus I find written, that within the space of xxvj. days, were charged against the walls and houses of Rochell, to the number of xxx. thousand shot of iron bullets and globes, whereby a great breach was made for the adversary to invade the City: but such was the courage of them within, not men only, but also of women, matrons, and maidens with spits, fire, & such other weapon as came to hand, that the adversary was driven back, with no small slaughter of their soldiers: only of the townesmen were slain & wounded to the number of lx. persons. Likewise in the second assault 2000. great field peaces were laid against the town, whereupon the adversary attempted the next day to invade the town: but through the industry of the soldiers and citizens, and also of women and maids, the inuaders were forced at length to fly away faster thē they came. No better success had all the assaults that followed: Whereby consider (gentle reader) with thyself in what great distress these good men were in, not of Rochell only, but of other Cities also, during these 7. Monethes above mentioned, had not the mighty hand of the Lord almighty sustained them. Concerning whose wondrous operation for his servants in these hard distresses, three memorable things I find in History to be noted.

The one concerning the siege of Sanser, which City being terribly battered and raised with gunshot of great Cannons, & field pieces, having at one siege no less then iii. thousand bullets and gunstones flying upon them, wherewith the cristes of their helmets were pierced, their sleeves, their hose, their ha • tes pierced, their weapons in their hands broken, their walls shaken, their houses rent down, yet not one person slain nor wounded with all this, save only at the first a certain maiden with the blast of the shot flying by her was stricken down & died.

The 2. thing to be noted is this, that in the same City during all the time of the siege, which lasted 7. Monethes and half, for all the ordinance, and battering pieces discharged against them, which are numbered to 6. thousand not so much as xxv. persons in all were slain.

The third example no less memorable was at Rochell: Whereas the poorer sort began to lack corn & victual, there was sent to them every day in the River (by the hand of the Lord no doubt) a great multitude of fish (called surdones) which the poorer people did use instead of bread. Which fish the same day as the siege brake up, departed, and came no more. Testifyed by them, which were present there in Rochell all the time.

What number was lost on both sides, during all this 7. months war, it is not certeinely known. Of the kings Campe what number was slain, by this it may be conjectured, that 132. of their Captains were killed & slain, of whom the chiefest was Duke damoule.

To close up this tragical story, concerning the breaking up of this 7. Monethes siege, thus it fell out, that shortly after the seventh assaulte given against Rochell, which was an. 1573. about the month of June, word came to the Campe, that Duke Andius the kings brother, was proclaimed king of Polonie. Wherat great joy was in the Campe. By occasion whereof, the new king more willing to have peace, entered talk with thē of Rochell, who as he shown himself to them not ungentle, so found he thē again, to him not vnconformable. Whervpon a certain agreement pacificatory was concluded between them, upon conditions. Which agrement the new Polone king eftsoons preferred to the French King his Brother not without some suit and intercession to have it ratified. The king also himself partly being weary of these chargeable wars, was the more willing to assent thereunto. And thus at length, through the Lord's great work, the kings royal consent under form of an Edict, was set down in writing, and confirmed by the king, containing 25. Articles. In which also wer included certain other Cittyes of the Protestants, granting to them benefit of peace and liberty of religion. This edicte or mandate sent down from the king by his Heralde at arms, Bironius in the kings name caused to be solemnly proclaimed at Rochell. an. 1573. the x. day of June.

The year next following. 1574. for two things seemeth fatal and famous, for the death first of Charles the 9. the french king, also most of all for the death of Charles Cardinal of Lorayne, brother to Guise. Of the manner of the Cardinals death I find little mentiō in stories. Touching the kings death although Ric. Dinothus saith nothing, for fear belike, because he being a french man, his name is expressed and known: but another story (whom the said Dinothus doth follow) bearing no name, saith thus, that he died the xxv. day of May, upon Whitson even, being of the age of 25. years: and addeth more, profluuio sanguinis illum laborasse certū est. Certain it is that his sickness came of bleeding. And saith further: Cōstance fert fama, illum dum evarijs corporis partibus sanguis emanaret, in lecto saepe volutatum, inter horribilium blasphemiarū diras, tantā sanguinis vim proiecisse, vt paucas post horas mortuus • uerit. That is. The constant report so goeth, that his blood gushing out by diverse partes of his body, he tossing in his bed, and casting out many horrible blasphemies, laid upon pillows with his heels upward, and head downward, voided so much blood at his mouth, that in few hours he died. Which story if it be true, as is recorded and testified, may be a spectable and example to all persecuting kings and Princes polluted with the blood of Christian Martyrs. And thus much briefly touching the late terrible persecution in France.

The Conclusion of the work.

ANd thus to conclude (good Christian Reader) this present tractation not for lack of matter, but to shorten rather the matter for largeness of the volume, I here stay for this present time with further addition of more discourse either to ouerweary thee with longer tediousness, or overcharge the book with longer prolixity, having hitherto set forth the Acts and Proceedinges of the whole Church of Christ, namely of the Church of England, although not in such particular perfectiō, that nothing hath overpassed us. Yet in such general sufficiency, that I trust not very much hath escaped us, necessary to be known, touching the principal affairs, doings and proceedings of the Church and Churchmen. Wherein may be seen the whole state, order, descent, course and continuance of the same, the increase and decrease of true religion, the creeping in of superstition, the horrible troubles of persecution, the wonderful assistance of the almighty in maintaining his truth, the glorious constancy of Christ's Martyrs, the rage of the enemies, the alteration of times, the trauelles and troubles of the Church, from the first primative age of Christ's Gospel, to the end of Queen Mary, and the beginning of this our gracious Queen Elizabeth. During the time of her happy reign, which hath hitherto continued (through the gracious protection of the Lord) the space now of 24. years, as my wish is, so I would be glad, the good will of the Lord were so, that no more matter of such lamentable stories may ever be offered hereafter to write upon. But so it is I cannot tell how, the elder the world waxeth, the longer it continueth, the nearer it hasteneth to his end, the more Satan • ageth: giving still new matter of writing books and volumes: In so much that if all were recorded and committed to history, that within the said compass of this Queens reign hitherto, hath happened in Scotland, Flanders, France, Spain, Germany, besides this our own Country of England and Ireland, with other Countries moe, I verily suppose one Eusebius or Polyhistor, which Plinnye writeth of, would not suffice thereunto. But of these incidentes and occurrentes hereafter more, as it shall please the Lord to give grace and space. In the mean time the grace of the Lord Jesus work with thee (gentle Reader) in all thy studious readinges. And while thou hast space so employ thyself to read, that by reading thou mayst learn daily to know that may profit thy soul, may teach thee experience, may arm thee with patience, and instruct thee in all spiritual knowledge more and more, to thy perpetual comfort and salvation in Christ Jesus our Lord, to whom be glory in Secula Seculorum. Amen.

A ante B.
• A . B. C. against the Popes Clergy. 841.843.
• Abuses in y ^e Church, require reformatiō not defection. 1873
• Abbey of Peterborow. 133.
• Abbeis suppressed in England. 1101.
• Abbey of Exceter. 141.
• Abbey of Stowe built. 184.
• Abbey of S. Edmundsbury. 161.
• Abbeis and Nunries founded, and upon what causes. 149.454.
• Abbey of S. Albons built, and by whom. 133.
• Abbey of Gisburne and Readyng, bu • lt. 199.
• Abbey of Glastenbury. 150.
• Abbeis dissolved in England by K Henry the 8. 1070.
• Abbeis burned. ibid.
• Abbey lands restored by Q. Mary. 1559.1560.
• Abbey of Bangor. 119.
• Abbeis and Monasteries in England, infinite, built by Saxone Kings. 133.
• Abbeis dissolved by Cromwell. 1179.1180.
• Abbey of Coventry built. 165.
• Abbey of Eli. 133.
• Abbey of Gloucester built. ibid.
• Abbey of Knouesburgh & others, built. ibid.
• Abbeis and religious houses built, for what causes. 1180.
• Abbot of Carilocus, his sudden and dreadful death. 2106.
• Abbot of Glastenbury. 150.
• Abbots not instituted by Christ. 680.
• Abbot Capellensis cruelly handled for the Gospel. 873.
• Abbot of Peterborow thrust out of the Court of Rome, for denying the Popes kinsman a benefice. 287.
• Abbot of Abbingdon amerced by y ^e Pope in 50. marks for denying a benefice to an Italian. 291.
• Abbot of S. Albones sueth to the Pope. ibid.
• Abbot of Westminster more conformable to yield and submit him self to the doctrine of the Protestants then the rest of the Papists in the disputation at Westminster. 2125
• Abdias authority suspected. 35.
• Abiurers names in a table. 1040.1041.1042.1277.1401.
• Abiuration of good men of Leicester .506. their penance. ibid.
• Abiuration in the diocese of Lincoln. 837.
• Abiuration in Norfolk & Suffolk, of certain good men & women. 661.
• Abiurers under Chichesley. 641.
• Abiuration of the good Lord Cobham, counterfaited by the Papists. 565.
• Abiurations of sundry persons. 527.641.814.
• Abrogation of holy days. 1259.
• Absolution by Cardinal Poole. 1478.1479.
• Absolution for money. 290.
• Absolution abused. 287.330.
• Absolution by the Bishop of Norwich. 446.
• Abuses of the sea of Rome declared. 1778.1779.
• Abuses in the Lord's supper. 28.1778.
• Abuses in the popish auricular confession. 1172.

A C.
• Accidences cannot be the Sacrament of Christ's natural body. 1137.
• Accidences cannot be the sacrament of Christ's natural body. 1137.
• Accidents of the sacrament cannot stand without their subject. 426.
• Accusation disproved by a miracle. 165.
• Accuser converted, and martyred with James the apostle. 32.
• Accusation false, devised by harlots against the Christians. 83.
• Achill • us Martyr. 40.
• Achon yielded to the Christians. 245.
• Achaicus with 10000. Martyrs moe. 40.
• Acts of the six articles howe they proceeded. 1135.
• Acts of King Edward repealed. 1466.
• Acts of K. Edgar. 154.155.
• Acts of King Richard in his voyage to the holy land. 243.244.246.248.
• Acworth Orator of the Uniuersity of Cambridge. His Oration at the restitution of M. Bucer and Paulus Phagius. 1964.1965.1966.

A D.
• Adam Merimouth compiler of the story of K. Edward. 395.
• Adam Damlip persecuted in Calis .1223. His martyrdom. 1229
• Adams a fellon, his confession of the truth at the gallows, and dehortation from papistry. 2145.
• Adam Chelingdone Archbishop of Cant. 336.
• Adam Wallace, his story and martyrdom. 1272.1273.
• Adams Martyr. 1240.
• Adam Foster Martyr, his story, persecution, and cruel martyrdom. 1917.1918.
• Adlington, his story and Martyrdom. 1914.1915.
• Admonition to Coniurers & Sorcerers. 167.
• Adherall, his death & burial. 1914.
• Adoration of relics. 28.
• Adoration of the sacrament brought in, by whom. 1403.
• Adoration of the sacrament disproved. 1361.1152.1149.
• Adrianus 6. Pope, his railing letter against Luther to the Princes of Germany. 855.
• Adulphus Martyr. 885.
• Adultery punished of God. 76.

A E.
• Aelfricus, his epistles in Saxon against the real presence. 1140.1141.
• Aeneas his epistle to the Rector of the University of Colen. 700.

A G.
• Agapitus a blessed Martyr. 58.
• Agathon with many others, Martyrs. 63.
• Agnes, her wonderful story, and constant martyrdom. 94.95.
• Agnes George Martyr. 1914.1915.
• Agnes Grehill Martyr, her life and story. 1277.
• Agnes Siluerside, alias Smith, martyr, her story & godly Martyrdom. 2007.2008.
• Agnes Wardal, her memorable story. 1940.
• Agnes Stanley Martyr, her story and martyrdom. 1974.1975.1976.
• Agnus appointed to be thrice sung at the Mass .137. how brought into the mass. 1403.
• Agricola with his servant Uitalis, Martyrs. 91.
• Agnes Snoth, her story. 1859.
• Agnes Potten Martyr, her story and martyrdom. 1893.
• Agnes Bongeor Martyr, burned at Colchester for the Gospel. 2020.

A I.
• Aidanus a Scottish bishop, his liberality to the poor. 122.
• Aishton examined. 437.

A L.
• Alanus Copus answered, for reproving this book of Acts and monuments. 580.581.582.569 570.572.574 576.702.703.
• Alanus author of our Ladies psalter .726. saith our Lady was in love with him, and sucketh her paps. ibid.
• Albane the first Martyr in England. 89.
• Alba besieged of the Turks. 721.
• Albane his legend disproved. 88.
• Albanus converted, and how .88. his constant martyrdom. ibid.
• Albert duke of Saxony .722. called dextra manus imperij. 726.
• Albertus Emperor. 720.
• Albertus a bloody murderer. 314.
• Albes and Corporasses in the mass ordained. 1404.
• Albigenses when they began. 261 their opinions and persecutions for the truth. 267.273.
• Albigenses falsely suspected of heresy .270. slain by the Pope in Spain. 280.
• Alchoron of Muhammad mingled w ^t diverse laws. 736.
• Alcibiades, his strait fast reproved. 50.
• Alcocke Confessor, his story and death. 2046.
• Alcocke Martyr, for reading of God's word to the people, in the absence of their pastor, troubled, committed to prison, and dieth in the same .2146. his epistles. 2146 2147.2148.
• Aldredus Archb. of York, deprived by the Pope. 169.
• Allerton Martyr, his story, examination and martyrdom. 2013.2014.2015.2016.2017.
• Alexander Alesius. 1182.
• Alexander elect Bishop of Jerusalem by miracle .55. his old age & death. ibid.
• Alexander confessor, and bishop of Jerusalem. 54.
• Alexander Hosman Martyr, his story and martyrdom. 1983.1984.
• Alexander Seuerus Emperor .57. his stomach against corrupt judges. ibid.
• Alexander, his piety, life, and godliness. 76.
• Alexander Seaton, his Sermon with notes thereupon, gathered by his adversaries .1206. his penance. ibid.
• Alexander Lane Martyr, his story and martyrdom. 2047.
• Alexander the Pope curseth the Emperor, and treadeth on his neck. 204.
• Alexander the Phrygian Martyr. 37.
• Alexander keeper of Newgate, a tyrant to God's saints, his rotten stinkyng death .2101. his son died a sudden death. ibid. his son in law also rotted away. ibid.
• Alexander 2. refuseth the papacy, because he was not elect by the Emperor. 5.
• Alexander Gouch Martyr, his story and martyrdom. 2048.2049.
• Alexander bishop of Rome Martyr. 38.
• Alexander Wimshurst, his trouble and deliverance. 2072.
• Alexander Andrew Gailer of Newgate, compared with Alexander the Coppersmith. 1493.
• Alexander the Pope knocked about the pate by Hildebrand. 169.
• Alfred king, his life and commendations .143. his death, children, and learning. 145.
• Alfred, his bold attempt. 142.
• Alfred heir of the crown, tormented with cruel death. 163.
• Aleworth his story. 1683.
• Alfred his story repeated. 163.
• Aliens expelled out of England. 258.
• Alice Snoth Martyr, her story and martyrdom. 2053.
• Alice Benden Martyr, her story, cruel handling in prison, and Martyrdom for the Gospel. 1980.1981.
• Alice Mount, her story, trouble, & persecution for the truth. 2005.2006.2007.2008.
• Alice Coberley, her trouble for the Gospel. 1894.
• Alice Potkins famished in prison for the Gospel. 1954.
• Alice Perries, concubine to King Edward .3. 425.
• Alice Driuer Martyr, her story and Martyrdom. 2048.2049.
• Alice Doly persecuted. 984.
• Allen Martyr his story. 1707.
• Alleuinus a Saxon, a great learned man. 129.
• Allegation against the six articles. 1136.
• Alms what it is. 461.
• Alleluia suspended in time of Lent. 169.
• All Saints day first invented. 137.
• Alsoules and Bernard College in Oxford built. 704.
• Alsoules day first brought in. 167.
• Alphonsus king Phillips confessor against the burning of heretics. 1529.
• Alphonsus his talk with Bradford in prison. 1617.1618.
• Alpherus restored Priests with their wives. 158.
• Altar how to be understood, where it is, and who is the true alter. 1991.
• Altar what it signifieth. 1821.
• Alfred king of the East Saxons built the University of Oxford. 393.
• Alfred king of England, a godly prince .141. his great commendation. ibid.

A M.
• Ambassadors of the Bohemians sent to the council of Basil, with their acts there achieved. 588.589.602.653.657.675.
• Ambition of the popish spiritualty. 1752.
• Ambrose a godly professor, died in prison in Maidstone. 2004.
• Ambrose Martyr, his story & martyrdom for the verity of Christ's Gospel. 1895.1896.1897.1898.
• Amersham men, their penance, burn • in the cheek for Lollardie. 774
• Amedeus made Archbishop of Lions in France. 682.683.
• Amed • us Duke, elected Pope .689 his tragical discourse and history. 689.690.691.692.
• Ammon with diverse others, martyrs. 62.
• Amurathes the 2. Turkish Emperor, his bloody story. 738.
• Ammonius a Christian writer. 59.

A N.
• Anabaptists executed. 1049.
• Anastasius 3. Pope. 146.
• Ananias & Sapphira his wife, their death, what information or instru • tion it y • ldeth to y ^e church. 490.
• Andreas de Castro, and Burdealius Gospellers 200. years a • one. 390.
• Andrew buried in the fields. 1702.
• Andrew the apostle, his Martyrdom .32. his words to y ^e council, and fervency against Idolatry. ibid.
• Andrew Alexander keeper of Newgate a bloody persecutor, & cruel to God's saints, compared to Alexander the Coppersmith. 1493.
• Andrew Hewer Martyr. 1036.
• Ando •• us Martyr. 55.
• Angel of the Popes palace thrown down by lightning. 734.
• Angrogne or Angrognians, their bloody persecutions for y ^e truth. 955.956.957.958.959.960.961.962.
• Anne Lacy Gentlewomā, her trouble for the Gospel, with her deliverance. 2073.2074.
• Anne Boleyn married to king Henry the 8. 1049
• Anne Queen, wife to K. Richard 2. her rare and worthy commendations. 507.
• Anne of Cleue married to K. Henry 8.1134. divorced from him again. 1190.1210.
• Anne the mother of S. Mary conceived with child by a kiss as the Papists dream. 801
• Anne Whar • on an enemy to the truth, and to the good lady Jane. 2128.
• Anne Askew, her story .1234. her examinations .1235.1236.1237 her racking .1239. her condemnation, confession, and Martyrdom. 1240.
• Anne Albright, her story and martyrdom. 1859.
• Anne Kneuet, her trouble and delivery. 2072.
• Annates what it is. 853.858.
• Anne Potten, her trouble and persecution for the Gospel. ▪1704.
• Anne Albright alias Champnes, Martyr, her story and Martyrdom. 1859.
• Annointing of two sortes in scripture. 473.482.
• Anselm Archb. of Cant. his life and story .185. he contendeth w ^t the king. ibid. his pall brought to Cant. ibid.
• Anselm writeth to the Pope, flieth out of England, and complaineth of the king and bishops. 186
• Anselm with his successors placed at the right foot of the Pope in general counsels. 186
• Anselm reconciled to the king putteth priests from their wives, his acts synodall. 194
• Anselm forbad Priests marriage first in England. 1152.1149
• Anselm's reasons against Priests marriage. 1165
• Aunsweres concerning Marbecke to the cavilling Aduersaryes. 1221
• Anterius Bishop of Rome, Martyr. 59
• Anthimus Bishop of Nichomedia with many others martyrs. 78
• Anthony Burward martyr. 1708
• Antiquity of Priests marriage. 1154
• Antichrist described. 455.478
• Antichrist his linage and offspring described. 481
• Antichrist who. 482
• Antichrist head and tail. 563
• Antichrists time. 480
• Antichrist revealed, and why, 480
• Antichrist compared with Antiochus. 763
• Antichrist is the Pope. 1002.1286
• Antichrist of Rome not Christ's geneall Uicar. 1626
• Antioch takē of the Christians. 185
• Antiochus a figure of Antichrist. 763
• Antiquity, Uniuersality, & Unity sufficient to prove the Church of the Protestants by. 1811
• Anthony Dalaber his love to M. Garret .1195. his trouble & persecution .1196, his penance. 1197
• Anthony Parsons his story and persecution .1213. his indictmēt and condemnation .1218. his death and Martyrdom. 1220
• Antoninus Pius his letters to the commons of Asia in favor of the Christians. 41
• Anthropophagy what. 1443.

A P.
• Appeale not to be made from general counsels to the Pope. 674
• Appeale of Cranmer Archbishop of Canterbury .1882. the causes of his said appeal. ibid.
• Appeale can none make out of England without the consent and leave of the king. 1851
• Appellation to the Pope, not used in William Conquerors time. 185
• Appellations to Rome forbidden in England and France. 4.
• Appellation to Rome against king Henry the third. 272
• Appellation of the king of France and the Nobles against Pope Boniface .8. 344.346
• Appellation of Anselm against the king. 185
• Appeale of the Monks of Canterbury frō the king to the pope. 336
• Appeale forbid to be made to the Pope. 697
• Appeale to the sea Apostolic. 60
• Appeale of John Hus to Christ. 611
• Appeale of ech country to be first to his Metropolitan, then to a provincial, or general Council. 10
• Aper his death. 77.
• Apollonia a godly Martyr. 61.
• Apolonius Martyr his Apology of the Christians to the Emperor, accused by his own servant. 52.
• Apollogie of M. Morice, defending the cause of M. Richard Turner a faithful preacher in Kent. 1868.1869.
• Apology of Cyprian in defense of the Christians. 68.
• Apollinaris his Apology of the Christians. 50.
• Apollogies by Justin in defense of the Christians. 49.
• Apostate who so called. 1729.
• Apowell a mocker of God's word, and Religion punished of God. 2102.2103.
• Apostles many of them were married. 1154.1152.1142.
• Apostles equal in authority .1119. and not one superior to another in dignity, calling, or office. 1062.
• Apostles not authors of binding and losing, but munsters thereof. 1105.
• Applebie martyr his story, persecution, and martyrdom for the truth of God's word. 1979.1980.
• Apprice martyr his story. 1909.1910.
• Appendix of this book or story, containing such things▪ as were either omitted in the body of the history, or else newly inserted. 2126.2127.2128.2129.

A. R.
• Archbishop of Canterbury his cruel handling of the Archbish. of York, drawing him through mire and dyrt. 247.
• Archbishop, and metropolitan not all one. 11.12.
• Archbishop of Canterbury refuseth to come to the Parliament at York. 4.21.
• Archbishop of Antioch and Constantinople excommunicate the Pope. 284.
• Archbishops of Canterbury from Augustine to Ethelbert. 134.
• Archbishops of Canterb. 167. Archbishops of Canterbury placed at the right foot of the Pope in general councils. 186.
• Archbishops of London and York, made by Agustine. 118.
• Archbishops of London, and York fly into Wales. 114.
• Archbishoprike of Cant. bought with y ^e tithes of all Eng. 273.
• Archbishops of London, and York one ordayneth another. 121.
• Archbishoppricke translated from London to Canterbury. 120.
• Archbishops of Canterbury and York, at strife about Crossebearing. 227.
• Archbishops of Canterbury from Egbert to William Conqueror. 170.
• Arelatensis his great patience .685. his godly oath. 689.
• Ardly his story, and martyrdom. 1582.1583.
• Arguments assumed of signs & tokens, how they hold. 1948.
• Arguments proving the Donation of Constantine to be forged. 105.
• Arguments for the popes supremacy refelled. 14.15.
• Arguments for the authority of the Romish church confuted. 2.
• Argentine in the days of king Edward protestant, in Q. Mary's time a bloody persecutor of gods saints. 1941.
• Aristides a Philosopher of Athēs, defendeth Christ's verity before the Emperor. 41.
• Armachanus his story .409.393. his oration against the fryers 410. his death. 414.
• Arnulphus his story and martyrdom. 199.
• Arnaldus de Noua villa condemned. 717.
• Arms of England taken down and Arms of Spain set up. 1472.
• Armoure of Churchmen. 19.
• Arnoldus his story .2106. killed himself with his own dagger. ibid.
• Articles of Richard Gibson propounded to Boner, to be answered unto. 2034.
• Articles sent to Winchester by the king and Council, for him to subscribe unto. 1357.
• Articles objected against Cardinal Wolsey. 996.
• Articles propounded against the Pope. 343.
• Articles against John Cardmaker and John. Warne with their answers. 1579.
• Articles against M. Philpot. 1813.
• Articles for the inquiry of go • d books to the Wardens of the company. 1598.
• Articles out of Setons Sermon. 1206
• Articles of queen Mary directed to the Bishops for the installing of Papistry again. 1424
• Articles decreed upon in the Coūsell of Constance. 644
• Articles of peace between England and Scotland. 368.379
• Articles of John Hus to be inquired of, 650
• Articles against Winchester with his answers to the same. 1350 1351.1352
• Articles ministered to 7. Godly martyrs, taken at Islington by Bishop Boner. 2037.2038
• Articles set up upon church doors against king Henry the 4. 518.519
• Articles of the students of Paris against the Friers. 408.409
• Articles gathered out of John. Hus his books, and falsely wrested by the Papists. 613.614.615
• Articles of Cardinal Poole to be inquired of in his visitation. 1969
• Articles of Winchester against D. Barns with his reply. 1198
• Articles against John Hus objected in the Counsel of Constance. 600
• Articles of the Parliamente of France against the Pope. 353 354
• Articles of John Wickeliffe condemned in the Counsel of Constance. 449.450
• Articles devised by king Henry 8. for reformation of Religion. 1094.1095.1096
• Arthur his trouble and persecuciō. 998.999.
• Arundell Archbyshop of Caunt. and the Bishop of London, persecutors of the Gospel .507. proved a traitor by parliament .512 banished the land. ibid.
• Arundell Bishop of Canterbury his death. 2103

A S.
• Asclepiades bishop of Antioch cōfessor .55. Martyred. 61
• Ashes prohibited to be used in time of Lent. 1299
• Ashdons wife martyr her story. 1983.1984
• Ashwednesdaye at Basel of God's own making. 872
• Assembly of the Nobles at Chesterfield where they were overthrown. 335
• Assembly of the Nobles at Salisbury. 198
• Assirius a riche senatour Martyr. 75

A T.
• Athalas martyr plucked in sonder. 98
• Atkins Martyr, his story & Martyrdom for the truth of Christ's Gospel at Rome. 2151.2152.
• Athens razed to the ground by the Turks. 742
• Athelwolphe son of king Egbert 136

A. V.
• Aucocke his trouble for the Gospel died in prison, and buried in the fields. 1561.
• Audley Lord his pity upon the persecuted with his judgment of the popish priests. 1228.
• Ave Maria a salutation no prayer. 1741.
• Augustine Packington the Bishop of London's marchaunt. 1019.
• Auies 10. for one Pater noster. 1601.
• Avigno taken by the Pope and French king. 271.
• Auington martyr his story. 1914.
• Aultar where it is, howe to be taken, and who is the true alter. 1991.1992.
• Auies tolling by whom invented. 710.
• Aultars taken down, and why .1331. with reasons proving the same. ibid.
• Aurelius Ambrosius his coming into England. 113.
• Aurelius Martyr. 65.
• Aurelianus his marvelous abstinence and death. 75.
• Aurelianus mover of the ix. persecution against the Christians. 75.76.77.
• Auricular confession not grounded upon the word of God. 27.493.75.1105.
• Auricular confession why instituted, why to be detested. 1653.
• Auricular confession with the abuses thereof 1172. when it began, and by whom .1172.1404. Reproued .493. y ^e minister of Lust .508. Not necessary. 540.
• Agustine Barnher servant to M. Latimer and a good minister. 1654.
• Agustine sent into England by Gregory .116. his questions to the Pope wherein he desireth to be resolved .116. Aunsweres to the same questions. 117.
• Agustine made Archbishop, his letany miracles and story .116. his great and excessive pride. 119.
• Authority of the Church. 1824
• Authority of the Church alleged against Heretics, and why. 1616
• Authority of Councelles above the Pope. 593
• Authors writing of the my • acles of certain Martyrs suspected. 4 5
• Authors of the Turks story. 757
• Authors of the Canon law reproved .493. found contrary to thenselves. 495
• Authors disagreement about the lives and times of certain martyrs. 38

A Z.
• Azades an Euenuche, and a courtier Martyred for the truth. 98

B ante A.
• B Abilas bishop of Antioch, Martyr, his godly story, life and constant Martyrdom for the truth. 61.
• Backster, her noble story. 664.
• Bagley priest and Martyr▪ his story and martyrdom. 666.
• Bakers and Millers punishment, first invented. 339.
• Baiazetes the 2. the x. Emperor of the Turks. 744.
• Baiazetes the 4. Turkish Emperor, his story .738. overcome of Tamerlanes. 739.
• Baifield Martyr, his story .1021. articles ministered against him, with his answers to the same .1021.1022. his condemnation, degradation, and martyrdom. 1203.1204.
• Baker Martyr, his story & Martyrdom. 2058.
• Baldwine elect Archb. of Canterbury, his strife with the monks. 239.
• Bane doctor, a cruel persecutor of God's saints. 1954.
• Bangor Abbey built. 119.
• Baulding a persecutor, strikē with lightning. 2101.
• Baptism abuses .28. how abused by the papists .1693. water thereof giveth not the holy ghost. ibi.
• Baptising in rivers, & not in fontes used. 119.
• Baptism without bishoppyng, is sufficient, and saveth .1306. how to be ministered to Infidels .1842 how to the children of the Christians. ibid.