Acts and Monuments Volume 2 Part 2

The form and words of Boners Articles ministered to the seven persons above mentioned in his Consitory.

ANd first to behold the manner of speech in these bishops sitting in their majesty to terrify the ears of the simple withal, let us hear the pontifical phrase of this Bishops, beginning in this sort.

The within written articles, and every of them, and every part and parcel of them, we Edmund by the permission of God Bishop of London, do object and minister to thee Thomas Whittle, &c of our mere office▪ for thy soul health, & for reformation of thine offenses and misdemeanors, nourishyng thee in the virtue of obedience, and under the pains of both censures of the Church, and also of other pains of the law, to answer fully, plainly, and truly to all the same.

1 FIrst, that thou N. hast firmly, steadfastly, and constantly believed in times past, and so doest now believe at this present, that there is here in earth a catholic Church, in the which Catholic Church, the faith and religion of Christ, is truly professed, allowed, received, kept and retained of all faithful and true Christian people.

2. Item, that thou the said N. in times past, hast also believed, and so doest believe at this present, that there are in the Catholic Church seven Sacraments, instituted & ordained by God, and by the consent of the holy church allowed, approved, received, kept, and retained.

3. Item, that thou the said N. wast in times past baptized in the faith of the said catholic church, professyng by thy godfather and godmothers, the faith and Religion of Christ and the observation thereof, renouncing there the devil & all his pomps and works, and wast by the said sacrament of baptism incorporate to the catholic church, & made a faithful member thereof.

4. Item, that thou the said N. coming to the age of 14. years, and so to the age of discretion, didst not depart from the said profession and faith, nor diddest mislike any part of the same faith or doings, but diddest like a faithful Christian person abide and continue in all the same, by the space of certain years, ratifieng and confirmyng all the same.

5. Item, that thou the said N. notwithstanding the premisses, hast of late, that is to say, within these two years last past, within the City & diocese of London, swerved at the lest way from some part of the said catholic faith and religion: and among other things thou hast misliked and earnestly spoken against the sacrifice of the Mass, the sacrament of the altar, and the unity of the church, raisyng & malignyng on the authority of the See of Rome, and the faith observed in the same.

6 Item, that thou the said N. hast heretofore refused, & doest refuse at this present to be reconciled again to the unity of the church, knowledging and confessing the authority of the said See of Rome to be lawful.

7 Item, that thou the said N. mislikyng the sacrifice of the Mass, and the sacrament of the alter, hast refused to come to thy parish Church to hear Mass, and to receive the said Sacrament, and hast also expressly said, that in the said Sacrament of the alter, there is not the very body and blood of our Savior Christ, really, substantially, & truly, but hast affirmed expressly that the Mass is idolatry and abomination, and that in the Sacrament of the alter there is none other substance, but only material bread, and material wyne, which are tokens of Christ's body & blood only, and that the substance of Christ's body and blood is in no wise in the said Sacrament of the alter.

8 Item, that thou the said N. being convented before certain Judges or Commissioners, for thy disorder herein, and being found obstinate, willful, and heady, wast by their commandment sent unto me and my prison, to be examined by me, & Processe to be made against thee for thy offense herein.

9. Item, that all and singular the premisses have been, and be true and manifest, and thyself not only infamed and suspected thereof, but also culpable therein: and by reason of the same, thou wast and art, of the jurisdiction of me Edmund B. of London, and before me accordingly, to the order of the Ecclesiastical laws, art to be convented, and also by me to be punished and reformed.

Here follow likewise their answers in a general, made to the Articles above rehearsed.

The history of all these 7. Martyrs, particularly described in order here followeth, & first of Tho. Whittle, who first recanting, then returning again with great constancy and fortitude, stood to the defense of Christ's doctrine against the Papists, to the fire.

IN the story of M. Philpot, mention was made before, of a married Priest, whom he found in the Colehouse at his first coming thither, in heaviness of mind and great sorrow, for recantyng the doctrine which he had taught in K. Edwards days, whose name was Thom. Whittle of Essex: and thus lieth his story. This Tho. Whittle after he had been expulsed from the place in Essex where he served, went abroad where he might, now here and there as occasion was ministered, preaching and sowyng the Gospel of Christ. At length being apprehended by one Edmund Alabaster, in hope of reward & promotion, which he miserably gaped after, he was brought first as prisoner before the B. of Winchester, who then was fallen lately sick of his disease, whereof not long after he died most straungely. But the apprehender for his proffered service, was highly checked & rated of the B. asking if there were no man unto whom he might bring such Rascals, but to him? Hence (quoth he) out of my sight thou varlet, what doest thou trouble me with such matters? The greedy cormorant being thus defeated of his desired pray, yet thinking to seek and to hunt further, carried his prisoner to the B. of London, with whom what an evil mess of handling this Whittle had, and how he was by the B. all to beaten & buffeted about the face, by this his own narration in a letter sent unto his friend, manifestly may appear.

Upon Thursday which was the x. of January, the B. of London sent for me Thom. Whittle minister out of the porters lodge, where I had been all night lying upon the earth, vpō a pallet where I had as painful a night of sickness as ever I had, God be thanked. And when I came before him, he talked with me many things of the sacrament so grossly, as is not worthy to be rehearsed. And amongst other things he asked me if I would have come to mass that morning if he had sent for me. Whereunto I answered, that I would have come to him at his commandment, but to your Mass (said I) I have small affectiō. At which answer he was displeased sore, & said I should be fed with bread and water. And as I followed him through the great hall, he turned back and beat me with his fist, first on the one cheek, and then on the other, as the sign of my beatyng did many days appear. And then he led me into a little salthouse, where I had no straw nor bed, but lay two nights on a table, and slept soundly, I thank God.

Then upon the Friday next after, I was brought to my L. and he then gave me many fair words, and said he would be good to me. And so he going to Fulham, committed me to Doct. Harpsfield, that he and I in that after noon should common together, and drew out certain Articles, whereunto if I would subscribe, I should be dismissed. But D. Harpsfield sent not for me til night, and then persuaded me very sore to forsake my opinions. I answered I held nothing but the truth, & therefore I could not so lightly turn therefrom. So I thought I should at y ^• time have had no more ado: but he had made a certain bill, which the Register pulled out of his bosom, & red it. The bill in deed was very easily made, and therefore more dangerous: for the effect thereof was to detest all errors and heresies against the sacrament of the alter, and other sacraments, & to believe the faith of the catholic church, and live accordingly.

The copy of this bill here mentioned, if it please the gentle reader to peruse, so as it came to our hands we have hereunto adjoined, written and contained in their own words, as followeth to be seen.

The Bill of submission offered to Thomas Whittell to subscribe.

Concerning the troubled mind of this Godly man, and tearing of his name out of the bill, here followeth the report of the same, written in the letters both of the said Harpsfield, and also of Johnson the Register, being then present thereat, and reporters of the same unto the bishop, as in their letters hereto annexed is to be seen.

*The Copy of Nich. Harpsfieldes Letter, touching Mayster Whittell, written to Boner Bishop of London.

PLeaseth your good Lordship to understand, that yesterday I dined with my Lord of Exceter, who soon after my first coming unto him, asked me what news. I answered none but good, that I had heard. No saith he? Why, it is a rumour in the City, that tomorowe the Queens Grace will take her journey towards the king. I answered, that I thought it not to be any whit true, but an invention of Heretics: yea and further saith he, there is report made abroad of my Lord our Mayster, that he is in discomfort, and therefore will suffer no man to come unto him. When I heard thus much, I began to laugh, and declare how untrue this report was, so that my Lord (who before was very sad) afterward knowing the truth, rejoiced much to hear that all was well with your lordship, and desired me to do his hearty commendations to your Lordship.

One of my Lord of Penbrokes retinue a very handsome mā, and as far as I can yet learn Catholic, is a suitor to your lordship to have license to erect a school: and the order which he intendeth to use, is contained in this printed paper, which I send here in enclosed to your Lordship. I would be glad for my Lord of Penbrokes sake that he understood, that upon my motion your Lordship were content he should teach as he intendeth. Mayster Johnson and I have traveled with the Prieste, and he hath subscribed his name to this draughte which is herein enclosed, and hath promised he will stand to the same before your Lordship.

When I had written thus much, suddenly came tidings to me that Iordanis conuersus est retrorsum. Cluney coming to the Priest, found him lying prostrate, & groaning as though he should have died forthwith. Then Cluney took him up, and set him upon a stool, and came to me and told me of this revel. It chanced that M. Johnson was with me, and we went to this fond heretic & found him lying all a long, holding his hands up, & looking hypocritically towards heaven. I caused Thomas More & Cluney to set him on the stool, and with much ado at length he told me that Satan had been with him in the night, and told him that he was damned, and weeping he prayed M. Johnson and me to see the bill whereunto he subscribed, and when he saw it, he tare out his name e libro scilicet viuentium. Me thinketh by him he will needs burn a Fagot, neither is there any other likelihood of the young woman. I have inquired of the two persons which sue to have a license to eat flesh. And the woman of Christ Church is in deed very much diseased, and hath been long diseased, and she and her husband both Catholic. Of the other yet I can learn nothing. Thus Jesus evermore preserve your good Lordship, and my Mistress your Lordship’s sister, with all yours. This present Saturday.

Here followeth another letter of Robert Johnson Register, touching Thomas Whittell, written to Boner Bishop of London.

MY bounden duty premised, pleaseth your Lordshyp to understand that this last Fridaye in the after noon, Mayster Archdeacon of London did diligently travel with Syr Thomas Whittell I being present, and perceiving his conformity, as outwardlye appeared, devised a submission, and he being content therewith did subscribe the same. But now this saterday morning Mayster Archdeacon and I, upon Cluneys report, declaring that he feigned himself to be extracted of his senses, went unto him, to whom he declared that Satan in the night time appeared unto him, and said that he was damned, for that he had done against his conscience in subscribing the said submission, with other like words. &c. And thē Mayster Archdeacon at his earnest request, delivered unto him the submissiō. And thereupon the said Whittell did tear out his subscription, made in the foot of the same, as your Lordship shall perceive by the submission sent now unto your Lordship by Mayster Archdeacō: wherewith the said Whittell was somewhat quieted.

And as touching Joan Lashford, Mayster Archdeacon did likewise travel with her, and showing her Syr Thomas submission, which I readde unto her two times, demanded if she could be content to make the like submission, and she desired respite until this morning. And being now eftsoons demanded, in likewise, saith, that she will not make anything in writing, nor put any sign thereunto. Mayster Archdeacon and I intend thy • after noon to examine the said Syr Thomas upon Articles: for as yet there doeth appear nothing in writing against him, as knoweth almighty GOD, who preserve your good Lordshyp in prosperity long with honor to endure. From London this Saturday.

The Condemnation, Death, and Martyrdom of Thomas Whittell.

COncerning the words and answers of the said Thomas Whittell at his last examination before the Bishop, upon the xiv. day of January, the yere above expressed, Boner with his other fellow Bonerlinge • sitting in his Consistory at after noon, first called forth Thomas Whittell, with who he began in effect as followeth: because ye be a Priest (saith he) as I and other Bishops here be, and did receive the order of Priesthoode after the ri • e and form of the Catholic Church, ye shall not think but I will minister justice as well unto you, as to other. And then the said Boner in further communication did charge him: that when in times past he had said Mas • e according to the order then used, the same Whittell now of late had railed and spoken against the same, saying that it was Idolatry and abomination. Whereunto Thomas Whittell answering again said, that at such times as he so said Mass, he was then ignorant. &c. adding moreover that the elevation of the Sacrament at the Mass giveth occasion of Idolatry to them that be ignorant & unlearned.

After this the bishop making hast to the Articles (which in all his examinations ever he harped upon) came to this Article: That thou wast in times past baptized in the faith of the catholic church.

To this the said Whittell inferred again: I was baptized in the faith of the catholic church, although I did forsake the Church of Rome. And ye my Lord do call these heresies that be no heresies, and do charge me therewith as heresies, and ye ground yourself upon that religion which is not agreeable to God's word. &c.

Then the said victorious soldier and servant of our Savior, constant in the verity received and professed, was again admonished, and with persuasions entreated by the bishop: who because he would not agree unto y ^e same, the bishop forthwith proceeded, first to his actual degradation, that is, to vnpriest him of all his priestly trinkets, and clarkly habit. The order and manner of which their popish and most vain degradation, before in the story of Bishop Hooper pag. 1435. is to be seen. Then Whittell in the midst of the ceremonies, whē he saw them so busy in disgrading him after their father the Popes Pontifical fashion, said unto them: Paul and Titus had not so much ado with their priests and bishops. And farther speaking to the bishop, he said unto him: My Lord, your Religion standeth most with the church of Rome, and not with the catholic church of Christ.

The Bishop after this, according to his accustomed & formal procedinges, assayed him yet again with words, rather then with substantial arguments, to conform him to his Religion. Who then denying so to do, said: As for your religion. I cannot be persuaded that it is according to God's word.

The Bishop then asked what fault he found in the administration of the Sacrament of the Aultar.

Whittell answered and said, it is not used according to Christ's institution, in that it is privately and not openly done: And also for that it is ministered but in one kind to the lay people, which is against Christ's ordinance. Farther, Christ commanded it not to be eleuated nor adored: For the adoration and elevation cannot be approved by Scripture.

Well, quoth Boner, my Lord's here and other learned men have shown great learning for thy conversion, wherefor if thou wilt yet return to the faith and religion of the catholic Church, I will receive thee thereunto, and not commit thee to the secular power. &c. To make short, Whittell strengthened with the grace of the Lord, stood strong & unmovable in that he had affirmed. Wherefore the sentence being readde, the next day following he was committed to the secular power, and so in few days after brought to the fire with the other six aforenamed, sealing up the testimony of his doctrine with his blood, which he willingly and cheerfully gave for witness of the truth.

Letters of Thomas Whittell.

A letter of Thomas Whittell to John Careles prisoner in the kings bench.

THe peace of God in Christ be with you continually dearly beloved bother in Christ, with the assistance of God's grace and holy spirit, to the working and performing of those things which may comfort and edefye his Church (as ye daily do) to the glory of his name, and the increase of your joy and solace of Soul in this life, and also your reward in heaven with Christ our Captain, whose faithful Soldiers ye are in the life to come. Amen.

I have greatly rejoiced (my dear heart) with thanks to God for you, since I have heard of your faith and love which you bare towards God and his Saints, with a most godly ardent zeal to the verity of Christ's doctrine and religion which I have heard by the report of many, but specially by the declaring of that valiant captain in Christ's church, that stout Champion in God's cause, that Spectacle to the world, I mean our good brother Philpot, who now lieth under the Aultar and sweetly enjoyeth the promised reward. And specially I and my condemned fellows gene thanks to God for your loving and comfortable Letter in the deepness of our trouble (after the flesh) sent unto us to the consolation of us all but most specially to me most sinful miser on mine own behalf, but happy, I hope, through God's loving kindness in Christ shown unto me: who suffered me to faint & fail through human infirmity, by the working of the Archenemy in his sworn Soldiers the Bishops and Priests: In whom so lively appeareth the very visage & shape of Satan, that a man (if it were not prejudice to God's word) might well affirm them to be Devils incarnate, as I by experience do speak. Wherefore, who so shall for conscience matters come in their hands, had need of the wylynesse of the Serpent to save his head, though it be with the wounding of his body, and to take diligent heed how he consenteth to their wicked writings, or setteth his hand to their conveyances.

Sore did they assault me and craftily tempt me to their wicked ways, or at least to a denegation of my faith and true opinions, though it were but by color and dissimulation. And (alas) something they did prevail. Not that I did anything at all like their opinions and false papistical religion, or else doubted of the truth wherein I stand, but only the infirmity of the flesh beguiled me, desiring liberty by an unlawful means: GOD lay it not to my charge at that day, and so I heartily desire you to pray. Howbeit uncertain I am whether more profit came thereby: profit to me, in that God suffered Satan to buffet me by his foresaid minister of mischief, showing me mine infirmity, that I should not boast nor rejoice in myself but only in the Lord, who whē he had led me to hell in my conscience through the respect of his fearful judgments against me for my fearfulness, mistrust and crafty cloking in such spiritual and weighty matters (in the which mine agonye and distress, I found this old verse true, Non patitur ludum fama, fides oculus ) yet he brought me from thence again to the magnifiyng of his name, suspecting of flesh and blood, and consolation of mine own soul, or else that I might feel disprofite in offending the congregation of God, which peradventure will rather adjudge my fall to come of doubtfulness in my doctrine and religion, then of human imbecility.

Well, of the importune burden of a troubled conscience for denying or dissembling the known verity, I by experience could say very much more, which perhaps I will declare by writing, to the warding of other, if God grant time: For now am I and my fellows ready to go hence even for Christ's cause: God's name be praised who hath hitherto called us. Pray, I pray you that we may ende our course with joy, & at your appointed time you shall come after. But as the Lord hath kept you, so will he preserve your life still, to the intent you should labor (as you do) to appease and convince these ungodly contentions and controversies which now do too much raygn, brawling about terms to no edificatiō. God is dishonored, y ^e church disquieted, & occasiō to speak evil of the gospel ministered to our adversaries. But such is the subtlety of Satan that whom he cannot win with gross Idolatry in open religion, thē he seeketh to corrupt and deceive in opinions, in a private profession. But here I will abruptly leave, lest with my rude & simple vein I should be tedious to you, desiring you (my loving brother) if it shall not seem grievous unto you, to write unto me & my fellows yet once again, if you have leisure, and we tune to the same.

Prouide me M. Philpots 9. examinations for a friend of mine, and I shall pay you therefore, by the leave of almighty God our heavenly Father, who correcteth all his dear children in this world, that they should not be damned with the world, and trieth the faith of his Saints through many tribulations, that being found constant to the end, he may crown his own gifts in them, & in heaven highly reward thē: Whether I trust to go before, looking for you to follow (my faithful friend) that we may sing perpetual praise to our loving Lord God for victory over Satan and sin, won for us by Jesus Christ God and man, our only and sufficient Savior and Advocate, Amen. Farewell and pray in faith.

To my dear friend and brother John Went, and other his prison fellows in Lollards Tower.

HE that preserved Joseph prisoner in Egypt, fed Daniel in the Lions den, and delivered Paul, Peter and the Apostles out of prison, vouchsafe of his goodness to keep, feed, and deliver you my good brother Went, with the other our fellow soldiers your prison fellows, as may be most to his glory, to your consolatiō, and the edification of his Church.

I cannot but praise God most earnestly, when I hear of your constancy in the faith and joy in the cross of Christ which you now bear and suffer together, with many other good members of Christ: which is a token that by Christ you are counted worthy the kingdom of God, as Paul saith. And though the world counteth the yoke and cross of Christ as a most pernicious and hurtful thing, yet we which have tasted how friendly the Lord is, cannot but rejoice in this persecution as touching our selves, in as much as the cause for the which we suffer is the Lord's cause, and not ours: at whose hand if we endure to the end, we shall receive through his liberal promise in Christ, not only a great reward in heaven but also the kingdom of heaven it self, & also in the mean season be sure to be defended and cared for, so that we shall lack no necessary things, neither a hear of our heads shall perish without his knowledge. Oh what is he that would mistrust, or not gladly serve so loving a father? O how unhappy are they that forsake him and put their trust in man? But how blessed are they that for his love and for his holy words sake, in these troublesome days do committee their souls and bodies into his hands with well doing, counting it greater happiness and riches to suffer rebuke with Christ and his Church, thē to enjoy the pleasures of this life for a little short seasō? This cross that we now bear hath been common to all the faithful from Abel hitherto, and shall be to the end, because the Devil having great wrath against God and his Christ, cannot abide that he should for his manifold mercies be lauded and magnified, and Christ to be taken and believed upon for our only and sufficient redeemer, Savior, and advocate: and therefore, because we will not deny Christ, nor dissemble without faith, but openly protest and profess the same before the world, he seeketh by all means to stir up his wicked members, to persecute and kill the bodies of the true Christians: as S. John saith, the Devil shall cast some of you into prison, And David saith, I believed, and therefore have I spoken, but I was sore troubled. This notwithstanding, go forward dear brethren, as ye have begun, to fight the Lord's battle, considering Christ the Captayne of your war, who will both fight for you, give you victory, and also highlye reward your pains. Consider to your comfort, the notable and chief shepherds and soldiers of Christ, which are gone before us in these days, I mean those learned and godly Bishops, Doctors, & other ministers of God's word: whose faith and examples we that be inferiors ought to follow, as S. Paul saith: Remember them that have declared unto you the word of God, the ende of whose conversation see that ye look upon, and follow their faith. The grace & blessing of God, with the ministry of his holy Angels, be with you forever, Amen. All my prison fellows greete you.

To all the true professors and lovers of God's holy Gospel within the City of London.

THe same faith for the which Abraham was counted righteous, and Mary blessed, the Lord GOD increase and make stable in your hearts, my dear and faithful brethren & sisters of London, forever and ever, Amen.

Dearely beloved, be not troubled in this heat which is now come amongst you to try you, as though some strange thing had happened unto you, but rejoice in as much as ye are partakers of Christ's passions, that when his glory appeareth, ye may be merry and glad. &c. Out of these words of S. Peter I gather most specially these 4. notes. First, y ^e persecution happeneth to Christ's Church for their trial, that is, for the probation and proof of their faith. Which faith, like as it is known with God in the depth of our hearts, so will he have it made manifest to y ^e whole world through persecution, that so it may evidently appear that he hath such a Church and people upon earth, which so trusteth in him and feareth his holy name that no kind of persecution, pains, nor death, shall be able to separate them from the love of him. And thus was Abraham tried, and Job tempted, that their faith which before lay hid almost in their hearts, might be made known to the whole world to be so steadfast and strong, that the devil, natural love, nor no other enemy, could be able to bereave them thereof. Whereby also GOD was to be magnefied, who both trieth his people by many tribulations, and also standeth by them in the midst of their troubles to deliver them by life or death, as he seeth best: like as he assisted Loth, and delivered him out of his enemies hands, Joseph out of the hands of his Brethren and out of Prison, Paul from his enemies in Damasco, and the Apostles out of the Stockes and Prison. These with many mo he delivered to life: And also he delivered Abel, Eleazar, Stephen, and John the Baptist, with other many by death, and hath also by the trial of their faith made them good presidentes and examples to us and all that come after, to suffer affliction in the like cause as Saint James saith: Take, my brethren (saith he) the prophets for an ensample of suffering adversity and of long patience, which spake unto you in the name of the Lord: behold we count them happy which endure. Y • have heard of the patience of Job, and have known what end the Lord made with him, for the Lord is very pitiful and merciful. Also the Lord trieth us, to let us see our own hearts and thoughts, that no Hypocrisy or Ambitiō deceive us, & that the strong in Christ may pray that he fall not but endure to the ende, and that those that fall through fearful infirmity, might speedily repent and rise again with Peter, and also that the weak ones might bewail their weakness, and cry with David: have mercy upon me O Lord, for I am weak: O Lord heal me for all my bones are vexed.

Of this opening of the heart by persecution, spake holy Simion to Mary Christ's mother when he said: the Sworde, that is, the Cross of persecution shall pearse thy Soul, that the thoughts of many hearts may be opened. For like as a king that should go to battle, is compelled to look in his cofers what treasure he hath, and also what number and puisaunce of men and weapons he hath, so that if he himself be unready and unarmed to bicker with his enemy, he surceaseth and taketh truice for a time: even so we by persecutions have our hearts opened that we may look therein to see what faith in Christ we have, and what strength to withstand the enemies, and to bear the Cross, that if we be riche in these treasures, we might rejoice and valiantly go to Battle: or if we want these things, with all speed to call and cry upon him which giveth all good gifts to those that ask them. Item, the cross trieth the good people from the bad, the faithful from the worldlings and hypocrites, and also cleanseth and scoureth the faithful hearts from all corruption and filthiness both of the flesh and the spirit. And even as iron, except it be often scoured, will soon wax rusty: so except our sinful hearts and flesh be often scoured with the whetstone of the Cross, they will soon corrupt & ouergrowe with the ruste of all filthiness and sin. And therefore it is meet and good for us (as the wise man saith) that as gold & silver are tried in the fire, so should the hearts of acceptable men be tried in the furnace of adversity. Abide the trial (dear friends) that ye may obtain the Crown of life. Fighte manfully in this the Lord's cause, that ye may obtain a glorious victory here, and receive a great reward in heaven hereafter. As ye are called Christians, and would be angry to be called Jews or Turks, so declare your Christianity by following the steps of Christ, whose name ye bear: suffer with him and for his Gospelles sake, rather then to deny him or to defile your faith and conscience with false worshipping of Romish religion.

Take up your Cross (my dear hearts) now when it is offered you, and go up with Christ to Jerusalem amongst the Bishops, Priests, and Rulers if God call you thereto, and they will anon send you to Caluery: from whence (dying in the cause of the Gospel, wherein our good Preachers and Brethren have given their lives) your souls (I warrant you) through Christ Jesus, shall ascend to God that gave them, and the body shall come after at the last day, and so shall ye dwell with the Lord forever in unspeakable joy and bliss. O blessed are they that suffer persecution for righteousness sake, as Christ's people in this Jewish England now doth, for theirs is the kingdom of heaven. O my beloved, set your minds on this kingdom where Christ our head and king is, considering that as the brute beast tooketh downewardes with the face towards the earth, so man is made contrariwise with his face looking upward towards, the heavens, because his conversation should be in heaven and heavenly things, and not upon the earth and earthly things, and S. Paul saith: set your minds on things which are above, where Christ is. And again he saith: our conversation is in heaven, from whence we look for our Savior, who will change our vile bodies, and make them like to his glorious body. Oh y ^e glorious estate that we be called unto. The Lord preserve us harmless to his eternal kingdom through Christ Jesus our Lord. Amen.

The second thing that I note in the foresaid words of Peter, is that he calleth persecution no strange thing. And truth it is: for which of the Prophets were not persecuted with Christ and his Apostles, and some of them in the end cruelly killed for the truths sake? Cain killed Abel, Isaac was persecuted of Ishmael, Jacob was hated of Esau, Joseph was prisoned and set in the Stockes, the Prophet Isaiah was cut in two with a Saw, Jeremiah was stoned, Micah was buffeted and fed with bread and water, Helias was sore persecuted, Eleazar, and the woman with her 7. sons were cruelly killed. What Christ and the Apostles suffered it is well known. So that by many tribulations as (Paul saith) we must enter into the kingdom of Heaven. All the holy Prophets, Christ and his Apostles suffered such afflictions not for evil doing, but for preaching God's word, for rebuking the world of sin, and for their faith in Jesus Christ. This is the ordinance of GOD (my Frendes) this is the high way to heaven, by corporal death to eternal life: as Christ saith, he that heareth my words and believeth in him that sent me, hath eternal life, and shall not come into judgment, but is escaped from death to life. Let us never fear death, which is killed by Christ, but believe in him and live forever, as Paul saith: There is no damnation to them that are in Christ Jesus, which walk not after the flesh, but after the Spirit. And again Paul saith: Death where is thy styng? Hell where is thy victory? Thanks be to God which hath given us victory through Jesus Christ. Besides this, ye have seen and daily do see the blood of your good Preachers and Brethren which hath been shed in the Gospelles cause in this sinful Sodom, this bloody Jerusalem, this unhappy City of London. Lette not their blood be forgotten, nor the blood of your good Bishop Ridley, who like a Shepherd, to your comfort & example, hath given his life for his sheep, good S. Paul saith: remember them that have spoken to you the word of God, and look upon the end of their conversation, and follow their faith.

The Devil ever stirreth up false teachers, as he hath done now over all England, as Peter, Paul and Jude prophesied it should be, to poison and kill our souls with the false doctrine. And where he faileth of his purpose that way, then moveth he his members to persecute the seely carcases of the Saints, because they will not deny nor dissemble their pure faith in our living Christ, and confess a dead breadye Christ, and honor the same as Christ God and man, contrary to God's commandment. This is the working of Satan, who knowing his own just damnation, would all mankind to be partakers with him of the same: such a mortal hatred beareth he against GOD and his people. And therefore when this wicked Tempter could not kill Christ with subtle temptation to fall down and worship him, then he stirred up his servants the Bishops and Pharisees to kill his body, whereby notwithstanding the Devil lost his title and interest which he had to man's soul, and man by his precious passion and death was raunsomed from the Devil, death and Hell, to immortality & life everlasting: and so when Satan thought to have won all in killing of Christ, he lost all: and so shall he do in us if we abide constant • and strong in the faith of our Lord and Savior Jesus Christ unto the ende. God grant it for his mercies sake in Christ. Blessed are all they that put their trust in him, Amen.

Wherefore my heartily beloved brethren and sisters (be of good comfort through Jesus Christ: for he that is in us, is stronger then he that is in the world. Therefore draw ye near to God, and he will draw near to you. Resist the Devil and he will (as James saith) flee frō you. Beware of the leaven of the Pharisees. Touch not pitch, least ye be defiled therewith. Eate no Swines flesh, for it is against the law: I mean, defile not yourselves neither inwardly nor outwardly with this false and wicked religion of Antichrist: for it is nothing else but pitche and Swines flesh. Beware of the beasts mark least ye drink of the cup of God's wrath. If God have given you knowledge & faith, dissemble not therewith. Denye not the known veritye before men, least Christ deny you before his Father. Come away from Babylon, as John biddeth you, and touche no unclean thing, but separate yourselves from the company of the ungodly, as Paul commandeth you. Whatsoever ye have done amiss heretofore, now repent & amend, for with the Lord there is mercy and plenteous redemption.

The third thing and note which I gather out of the forsayd words of Peter, is this, that he saith: Rejoice because ye are partakers of Christ's Passion. Our sufferings (my well-beloved) are Christ's sufferings: and that injury that is done to us for his sake, he reckoneth it to be done to himself, as he said to Paul: Saul, Saul, why persecutest thou me? Therefore we ought to rejoice in our sufferings, as Paul writeth: which we suffer with Christ and one with another, as Peter saith, and so to fulfill that which is behind of the Passions of Christ in our flesh: which Christ hath by his Passion, fully redeemed and saved us in his own person: how be it his elect must suffer with him and for him unto the worlds ende, that he may be glorified in them, and they thereby corrected and cleansed from sin in this world, and be made more meet Temples for the holy Ghoste, and also obtain a great reward in heaven for their suffering for righteousness sake, according to his promise. And therefore I say (my Brethren) rejoice in the Lord always, and again I say rejoice. Let us rejoice in the Cross of our Lord Jesus Christ, whereby the world is crucified to us, and we to it.

And why should we so greatly rejoice in the Cross of Christ, which we now suffer? Because (saith Peter) when his glory appeareth, we may be merry and glad. And this is the fourth note that I gather out of his words above written: Wherein is set out the reward of suffering, not to be had in this world: but at his coming to judgment when we shall be raised again: and then shall they that have sown in tears, reap in joy, as Christ saith: Blessed are they that weep here, for they shall laughe. Blessed are ye when men hate you, and thrust you out of their company, raylinge on you, and abhorring your name as an evil thing for the son of man's sake, rejoice ye in that day and be glad, for your reward is great in Heaven.

Wherefore (my dearly beloved) through the hope of this heavenly joy and reward, which he that cannot lie hath promised (which joy is so great that no ear hath heard, no eye hath seen, nor the heart can think, where we shall dwell forever in the heavenly City, the celestial Jerusalem, in the presence of God the Father, & Jesus Christ our Mediator, as Paul saith, and in the company of innumerable Angels, and with the spirits and souls of all faithful and just men) rejoice and be glad: and seeing ye be called to so great glory, see that ye make your election and vocation sure by good works, and specially by sufferinge aduersitye for the Gospelles sake: for it is given us of GOD (saith Paul) not only to believe in Christ, but also to suffer for his sake. Continue in prayer, and pray for me that I may ende my course with joy. Have Brotherly love amongst yourselves, which is a token that ye be Christ's Disciples. Edify and comfort one another in the word of the Lord, and the God of peace and love be with you always. Amen. For your liberality and kindness shown upon the Prisoners and afflicted people of GOD in this time of persecution, the Lord will reward you when he cometh to reward every man according to their deeds, and will not leave a cup of cold water bestowed upon his faithful people, unrewarded. God make you riche in all grace, that ye always having sufficient may be riche unto all manner of good works. The Grace of our Lord Jesus Christ, the love of GOD, and the fellowship of the holy ghost be with you always. Amen.

*To my loving and faithful brother, John Careles Prisoner in the kings bench.

THe same faith for the which Abraham was accounted just & Mary blessed, whereby also all just men live the Lord GOD our loving father increase and stablish in you and me, to the obtaining of eternal life in our alone and sweet Savior Jesus Christ. Amen.

I cannot worthily and sufficiently praise GOD (my heartily beloved brother) for the consolation and joy that I received by reason of your loving letters, repenting me much that I being so long so near you, did not enterprise to stir up familiarity and communication between us by writing, to mutual consolation in Christ. For what is there upon earth wherein to rejoice (where all things are transitory and vain, yea man himself, respecting this life) but, as David saith, the Saints that dwell upon the earth, and such as excel in virtue? But here now I consider, that if the felowshippe, love, and joy of faithful men and children of God being as we now be in double bondage, the body within clay walls, and the soul within these frail earthly bodies, be so great and comfortable: how unspeakable will these joys be, when we shall be delivered from all corruption into the glorious liberty of the sons of God? Where we shall be present together continually in our glorified bodies, beholding the face of our father presently (whō now we see but in the glass of faith) with his dear son Christ our redeemer & brother, and the blessed company of Angels and all faithful saved souls.

Of the incomparable good things and heavenly treasures laid up for us in heaven by Christ Jesus. For the obtaining whereof, we ought to set light by all temporal griefs and transitorye afflictions so much the more, in that our good God is faithful & will not suffer us to be tempted above our strength, & that namely in the end of our life, when the tree where it falleth, lieth still, as the preacher saith: when everyone, causa sua dormit, & causa sua resurget: for else before the ende he suffereth his sometime to fall, but not finally to perish: as Peter sinked upon the Sea, but yet was not drowned, and sinned grieuouslye upon the land thorough infirmity denying his Mayster, but yet found mercy: for the righteous falleth oftentimes. And Christ's holy Apostles are taught to • ay, remit nobis debita nostra. Yea though the righteous fall, saith David, he shall not be cast away, for the Lord upholdeth him with his hand. Oh the bottomless mercy of God towards us miserable sinners. He vouchsafe to plant in my heart, true repentance and faith, to the obtaining of remission of all my sins in the mercies of God and merits of Christ his son, and thereto I pray you say, Amen.

Oh my heartily beloved, it grieveth me to see the spoil & havoc that Saul maketh with the congregation of Christ: but what remedy? This is God's will and ordinance, that his people shall here both be punished in the flesh, and tried in their faith, as it is written: Many are the troubles of the righteous, but the Lord delivereth them out of all: for by a strayt path and narrow door must we enter. Whether? Into the joyful kingdom of heaven: therefore blessed are you, and other that suffer persecution for Christ's sake, for the professing of the same. Pray for me & my fellows (good brother) that we may fight a good fight, that we may keep the faith, and ende our course with joyful gladness, for now the time of our deliverance is at hand. The Lord guide, defend and keep us and you, and all his people in our journey, that we may safely through a short death pass, to that long lasting life.

Farewell my dear and loving brother and fellow soldier in Christ: farewell (I say) in him: who receive our souls in peace when they shall depart from these tabernacles, and he grant us a joyful resurrection, and a merry meeting at the last day, & continual dwelling together in his eternal heavenly kingdom, through Jesus Christ our Lord, Amen.

*To my dear brethren M. Filles and Cutbert.

MY dear and well-beloved brethren in Christ, Mayster Filles and Cutbert, I wish you all welfare of soul & body. Welfare to the soul, is repentance of sin, faithful affiaunce in Christ Jesus, & a godly life. Welfare to the body, is the health of the same, with all necessary things for this bodily life. The soul of man is immortal, and therefore ought to be well kept, least immortality to joy, should turn to immortality of sorrow. As for the body, be it never so well kept and much made of, yet shortly by nature will it perish and decay: But those that are engraffed & incorporated into Christ by true faith, feeling the motion of God's holy spirit, as a pledge of their election and inheritance, exciting and stirring them, not only to seek heavenly things, but also to hate vice, and embrace virtue, will not only do these things, but also if need require, will gladly take up their Cross and follow their capteine, their king, & their Savior Jesus Christ (as his poor afflicted church of England now doth) against that false and Antichristian doctrine and religion now used, & specially that blasphemous Mass, wherein Christ's supper and holy ordinance is altogether perverted & abused contrary to his institutiō, & to Paul's procedinges: so that, that which they have in their Mass, is neither Sacrament of Christ, nor yet sacrifice for sin, as the Priests falsely pretend. It is a sacrament, that is, as S. Augustine saith, a visible sign of invisible grace, when it is ministered to y ^e communicants according to Christ's example, and as it was of late years in this realm. And as for sacrifice, there is none to be made now for sin: for Christ with one sacrifice hath perfected forever those that are sanctified.

Beware of false Religion, and men's vain traditions, and serve God with reverence and godly fear according to the doctrine of his Gospel, whereto cleave ye that ye may be blessed, though of wicked men ye be hated and accursed. Rather drink of the cup of Christ with his church, then of the cup of that rosecoloured whore of Babylon, which is full of abominations. Rather strive ye to go to heaven by the path which is strait to flesh and blood, with the little flock, then to go in the wide way, following the enticementes of the world and the flesh, which leadeth to damnation. Like as Christ suffered in the flesh, saith S. Peter, so arm ye yourselves with the same mind: for Christ suffered for us, leaving us example to follow his footsteps. Blessed are they that suffer for his sake, great is their reward in heaven. He that overcometh (saith S. John) shall eat of the tree of life: he shall have a crown of life, & not be hurt of the second death: he shall be clothed w ^t white array, & not be put out of the book of life: Yea I will confess his name saith Christ, before my father, and before his Angels, & he shall be a pillar in the house of God, and sit with me on my seat. And thus I bid you farewell, mine own Brethren and dear fellows in Christ. Whose grace and peace be always with you. Amen.

An other Letter of M. Thomas Whittell written to a certain Godly woman.

OH my dear and loving sister in Christ, be not dismayde in this storm of persecution, for Paul calleth the Gospel the word of the Cross, because it is never truly taught, but the cross and cruel persecution immediately and necessarily doeth follow the same, and therefore it is a manifest token of God's truth, and hath been here and is still abroad, and that is a cause of the rage and cruelty of Satan against Christ and his members, which must be corrected for their sins in this world: their faith must be tried, that after trial and patient suffering the faithful may receive the crown of glory. Fear not therefore my well-beloved, but proceed in the knowledge and fear of God, and he will keep you from all evil. Call upon his holy name, & he will strengthen you and assiste you in all your ways: and if it please him to lay his cross upon you for his Gospelles sake, refuse it not, neither shake it off by unlawful means, lease you should (as God forbid) find a more grievous cross, and torment of conscience, if you should dissemble and deny the known verity, then is any persecution or death of body. Oh howe happy are they that suffer persecution for righteousness sake? their reward is great in heaven. The momentary afflictions of this life are not worthy of the glory that shall be shown upon us. Oh remember the Godly weman of the old testament and new, which lived in God's service and fear, and therefore are now in bliss and commended forever: as namely Judith, Hester, Abigael, the mother of the 7. sons, Mary, Elizabeth, Susanna, Lidia, and Phebe, and others. Set their examples before your eyes, and fear nothing: for Satan is conquered by our Savior Christ: sin is put to flight, and the gate of immortality and eternal life is set wide open: God grant we may enter therein through the door Jesus Christ, Amen.

This did Mayster Bartlet Green write in Mayster Bartram Calthrops Book.

Thus we see the fatherly kindness of our moste gracious and merciful God, who never suffereth his elect children so to fall, that they lie still in security of sin, but oftentimes quickeneth them up by some such means, as perhaps they think least of, as he did here this his strayed sheep. And now therefore to return to our history: for the better maynteinaunce of himself in these his studies, and other his affairs he had a large exhibition of his grandfather Mayster Doctor Bartlet, who during the time of Greenes inprisonment made unto him large offers of great livings, if he would recant, and (forsake the truth, and Gospel of Christ) come home again to the Church and Synagogue of Rome. But these his persuasions (the Lord be therefore praised) took small effect in this faithful heart, as the sequel did declare. He was a man beloved of all men except of the Papists, who love none that love the truth) and so he well deserved: for he was of a meek, humble, discreet, and most gentle behavior to all. Iniurious he was to none, beneficial to many, especially to those that were of the household of faith: as appeared (amongst other) by his friendly dealing with master Christopher Goodman, being at that present a poor exile beyond the Seas. With whom this Bartlet Green (as well for his toward learning, as also for his sober and Godly behavior) had often society in Oxford, in the days of good king Edward: which now, notwithstanding his friends misery and banishment, he did not lightly forget, and that turned as it chanced (not without the providence of almighty GOD) to the great grief of both, the one of heart for the loss of his Frende, and the other of body in suffering the cruel and murthering rage of Papists.

The cause hereof was a Letter which Grene did write unto the said Goodman, containing as well the report of certain demands or questions, which were cast abroad in London (as appeareth hereafter in a letter of his own penning, which he meant to have sent unto M. Philpot, wherein he declareth his full usage before the Bishop of London and others) as also an answer to a question made by the said Christopher Goodman, in a letter writ̄ unto him, in which he required to have the certaynetye of the report, which was spread amongst them on the other side of the Seas, that the Queen was dead. Whereunto master Green answered simply, and as the truth then was, that she was not dead.

These letters with many other, written to diverse of the godly exiles, by their friends here in England, being delivered to a messenger to carry over, came by the apprehension of the said bearer, unto the hands of the king and Queens Council. Who at their convenient leisure (which in those days by some of them was quickly found out for such matters) perused the whole number of the said letters, and amongst them espied this letter of Mayster Greenes, written unto his friend Christopher Goodman, in the contents whereof (amongst other news and private matters) they found these words: The Queen is not yet dead. Which words were only written as an answer, to certifye Mayster Goodman of the truth of his former demand. Howbeit (to some of the Council) they seemed very heinous words, yea, treason they would have made them, if the Law would have suffered. Which when they could not do (and being yet very loath to let any such depart freely, whom they suspected to be a favorer of the Gospel) they then examined him upon his faith in religion, but upon what points, it is not certaynely known.

Nevertheless (as it seemeth) his answers were such, as little pleased them (especially the annointed sort) and therefore after they had longe detained him in prison, as well in the Tower of London, as elsewhere, they sent him at last unto Boner Bishop of London, to be ordered according to his Ecclesiastical law: as appeareth by their Letters sent unto the Bishop, with the said prisoner also: wherein it may appear that Syr John Bourne (then Secretary to the Queen) was a chief stirrer in such cases, yea, and an entiser of others of the counsel: who otherwise (if for fear they durst) would have been content to have let such matters alone. The Lord forgive them their weakness (if it be his good pleasure) and give them true repentance. Amen.

A Letter sent unto Boner Bishop of London, by the Queens Counsel, dated the 11. day of November. 1555. but not delivered until the 17. of the same month.

AFter our right hearty commendations to your good Lordship, we send to the same herewith, the body of one Bartlet Grene, who hath of good time remained in the Tower for his obstinate standing in matters against the Catholic Religion, whom the king and Queens Majesty's pleasures are (because he is of your Lordship’s Dioces) ye shall cause to be ordered according to the Laws in such cases provided. And thus we bydde your Lordship heartily farewell. From Saint James the xi. of November. 1555.

A letter of Barthelet Green, written unto John Philpot, containing besides other particular matter betwixt him and M. Philpot, a brief rehearsal of his handling, and certain his conferences with Boner and others, at his first coming to the Bishops.

THat which was lacking in talk (through my default) at your being here, I have supplied by writing in your absence now at the length getting some opportunity and leisure. The 17. day of November, being brought hither by two of the clock at after noon, I was presented before my Lord of London and other two bishops, Mayster Dean, M. Roper, M. Welche, Doct. Harpsfield Archdeacon of London, and other two or three, all sitting at one table. There were also present Doct. Dale. Master George Mordant, M. Dee. Then, after the bishop of London had read unto himself the letter that came from the Counsel, he spake with mo words, but (as I remember) to this effect: that the cause of their assembly was, to hear mine examination, whereunto he had authority by the Counsel, and had provided Mayster Welch and another, whose name I know not (but well I remember, though he obtained it not, yet desired he my Lord, that I might hear the Councils letters) to be there if any matters of the common law should arise, to discuss them, he entreated my Lord to determine all controversies of Scriptures: and as for the Civil law, he and Doctor Dale should take it on them.

Wherefore he demanded of me the cause of mine imprisonment I said that the occasion of mine apprehension was a letter which I wrote to one Christofer Gooodman, wherein (certifiyng him of such news as happened here) among the rest, I wrote that there were certain printed papers of questions scattered abroad. Whereupon, being suspected to be priuye unto the devising or publishing of the same, I was committed to the Fleet: but sithens heard I nothing thereof, after the Commissioners had received my submission. The sum whereof was: that as I was sure there neither could be true witnesses, nor probable conjecture against me in that behalf: so refused I no punishment, if they of their consciences would judge me privy to the devising, printing, or publishing of those questions. But my Lord affirming that there was another cause of mine imprisonment sithens, demanded if I had not after, since I was committed unto the Fleet spoken or written somewhat against the natural presence of Christ in the sacrament of the alter.

Then desired I his Lordship to be good unto me, trusting that he would put me to answer to no new matters, except I were first discharged of the old. And when I stood long in that, M. Welch answered that it was procured that I should so do, right well. For albeit I were imprisoned for treason, if during the time of enduraunce, I had maintained heresy, that were no sufficient allegation against the Ordinary: neither, whether I were before him acquitted or condemned, should it take away the former fault. Then my Lord affirming that I was not brought before him but for heresy, and the other Gentleman saying that doubtless I was discharged of my former matter, my desire was, that I might be charged according to the order of the law, to hear my accusers.

Then Doctor Chadsey was sent for, who reported that in the presence of Mayster Mosley & the Lieuetenant of the Tower, I spake against the real presence and the sacrifice of the Mass, and that I affirmed that their Church was the Church of Antichrist.

Is not this true, quoth my Lord▪ I said yea. Will you continue therein, quoth he? Yea said I. Wilt thou then maintain it by learning, said he? Therein quoth I, I should show myself to have little wit, knowing mine own youth and ignorance, if I would take on me to maintain any controversy against so many grave and learned men. But my conscience was satisfied in the truth which was sufficient to my salvation.

Then was I brought into my Lord's inner chamber ( where you were) and there was put in a chamber with master Dee, who entreated me very friendly. That night I supped at my Lord's table, and lay with master Dee in the chamber you did see On the morrow I was served at dinner from my Lord's table, and at night did eat in the hall with his gentlemē: where I have been placed ever sithence, and fared wonderful well. Yea, to say the truth, for my liberty within the bonds of his Lordships house: for my lodging and fare, scarce have I been at any time abroad, in better case so long together, and have found so much gentleness of my Lord, and his Chaplaynes, and other servants that I should easily have forgotten that I was in prison, were it not that this great cheare was often pouthered with unsavory sauses of examinations, exhortations, posinges, and disputations.

For shortly after supper the first monday at night, I was had into my Lord's bed chamber, and there he would know of me howe I came first into these heresies I said I was persuaded thereto by the scriptures, and authorities of the Doctors, alleged by Peter Martyr in his Lectures upon the xi. Chapiter of the first Epistle to the Corinthians, whiles he entreated there on that place De coena domini, by the space of a month together. But then my Lord enforced the playnnesse of Christ's words, and his almighty power demaundinge of me, what reason should move me from the literal sense of the words: but I having no lust to those matters, would have alleged that there were books sufficient of that matter, as Peter Martyr, Cranmer, and Oecolampadius: nevertheless when this shift would not serve, but I was constrained to say somewhat, I said I was moved from the literal sense, by the manner of speaking by the circumstance, and by conference of other places of the scriptures. It is evident that Christ took bread, and that he shown them (they seeing it) bread, which he affirmed to be his body.

Christ affirmed that bread was his body.

But that affirmation taken literally, can by no means be true.

Ergo, the words, if they be taken according to the letter, cannot be true.

For this predication, Panis est corpus Christi, or corpus Christi est panis, is neither identica nor accidentalis, nor aessentialis praedicatio, Wherefore of necessity, I must say it was spoken in the like sense, as Christ was a door, a vine, and a way. Neither can it serve to say: that it was not of bread that he affirmed to be his body, and that for two causes.

For whatsoever he shown, that was bread: for naught else was seen.

But that which he shown, he affirmed to be his body:

Ergo he affirmed of bread, that it was his body.

The second reason is: for that it was not changed before, seeing benedixit, is gratias egit, or ells Christ affirmed no true proposition, and you are without authority.

In the end of this letter, there were noted these sentences following, collected for confirmation of his former assertions, videlicet.

Eadem locutio poculi. i. The same phrase is used and spoken upon the cup.

Dicitur postea panis. It is called bread in the same place afterward.

Eadem ration reiecero corpus, qua tu panem. i. By the reason, as it may be denied to be bread, it may be denied to be the body.

Ascendit in coelum. i. His body ascended into heaven.

Corpore nobis factus est similis in omnibus post natiuitatem. At nostrum corpus non potest esse in duobus locis: Ergo &c.

In body he was like to us in all things after his nativity (sin excepted.) Seeyng then our body cannot be in two places at once: Ergo, neither his.

Discipuli non stupebant. &c. His Disciples took it as no miracle nor wonder.

The last examination and condemnation of Mayster Green.

THus (as it seemeth) for this time they left off. But not long after the Bishop perceauyng Greenes learning, and constancy to be such, as neither he, nor any of his Doctors and Chaplaynes, could by the scriptures refell, began then to object and put in practice his chief, and strongest argument against him: which was the rigor of the Law, and cruelty of execution: an argument I ensure you, which without the special grace of our God, to flesh is importable. And therefore vsynge law as a cloke of his tyranny, the xxviii. day of November, the said Byshoppe examined him upon certain points of Christian Religion. Whereunto when he had answered the, Bishop appointed the register (as their most common manner is) to draw there out an order of confession. Which being afterwards redd unto Green, was also subscribed by him, as a confirmation of his former assertions: The tenor whereof here ensueth.

The confession and saying of Bartlet Green.

Many other sondrye conferences, and public examinations they brought him unto. But in the end (seeing his steadfastnesse of faith to be such, as against the which, neither the threatenings, nor yet their flattering promises could prevail, the xv. day of January, the Bishop caused him w ^t the rest above named, to be brought into the Consistory in Paul's: where, being set in his Judgment seat, accompanied with Fecknā, then Dean of the same church, and other his Chaplains, after he had condemned y ^e other six he then called for Bartlet Grene began with these or the like words.

Honorable audience, I think it best to open unto you, the conversation of this man, called Bartlet Green. And because you shall not charge me, that I go about to seek any man's blood, here you shall hear the Councelles letters, which they sent with him unto me. The effect whereof is: that where he had been of long time in the Tower of London for heresy, they have now sent him unto me to be ordered, according to the laws therefore provided. And now to thee Bartlet Green I propose these ix. articles. Then he read the Articles above mentioned, which were generally objected to all these seven prisoners, to wit Thomas Whittell, John Tudson, John Went, Thomas Brown, Isabell Foster, Joan Lashforde, Bartlet Green.

But when M. Green would have answered them particularly, he was put to silence, with promise that he should have time to answer sufficiently, and therefore the Byshoppe proceeding, said that when Green came first to his house, he desired to have thee books of the ancient Doctors of the Church to read, which he said he granted him.

Whereunto Green answered and said, that if the Doctors were with indifferent judgment weighed, they made more a great deal with him, then they did with them.

This talk ended, he asked Green if he would recant and return to their Romish mother. Which when he denied, the Bishoppe pronounced the sentence difinitiue against him, and so committed him to the Sheriffs of London, who caused him to be carried to Newgate.

And as he was going thither, there met with him two gentlemen, being both his special friends, minding belike to comfort this their persecuted brother? but at their meeting, their loving and friendly hearts (not able any longer to hide themselves) were manifested by the abundance of their pitiful tears. To whom, when Green saw them, he said in these or like words: Ah my friends is this your comfort you are come to give me, in this my occasion of heaviness? Must I, who needed to have comfort ministered to me, become now a comforter of you? And thus declaring his moste quiet and peaceable mind and conscience, he cheerfully spake to them and others, until he came to the prison door, into the which he joyfully entered, and there remained always either in prayer (whereunto he much gave himself) or else in some other godly meditations and exercises, unto the xxviii. day of January, when he with his other above mentioned brethren went most cheerfully unto the place of their torments often repeating, as well by the way, as also at the stake these Latin verses following.

In English thus.

During the time of his imprisonment in Newgate, diverse of his friends had access unto him, to whom he gave sundry godly exhortations: wherewith they were not only well contented, but for better remembrance, as well of the same his instructions, as also of his own good and godly person, they desired him to write somewhat in their books, which request he willingly granted, as in manner here ensueth.

To my very loving friends and masters. M Goringe, M. Ferneham, M. Fleetwood, M. Rusewll. M. Bel, M Hussey, M. Calthrop, M. Boyer, and other my masters of the Temple, Bartlet Green wisheth health of body and soul.

VEry friends are they, which are knit together with the knotte of Charity. Charity doth not decay, but increase in them that die faithfully: whereof it followeth, that though we be absent in body, yet are we present in the spirit, coupled together with the unity of faith in the bond of peace, which is love. How he is worthy the name of a friend, that measureth his friendship with the distance of place, or parting of persons? If thy friend be out of sight, is thy friendshyp ended? If he be gone into the Country, wilt thou cease to love him? If he be passed the seas, will you so for sake him? If he be carried into heaven, is Charity hindered thereby? On the one side we have the use of the fathers from the primative Church, that gave thanks for their friends that died in the faith, to prove that Charity died not with death. On the other side (saith Horace) Coelum non animum mutant, qui trans mare currunt.

What speak I of Horrace? Sayth not saint Paul the same thing: For we are members of his body, of his flesh, and of his blood, yea, we are members one of another. Is the hand or arm foot or leg a member, when it is disseuered from the body? How can we be members, except we be joined together? What is the line that coupleth us, but love? When all things shall fail love faileth never. Hope hath his ende, when we get that we hoped for. Faith is finished in heaven, love endureth forever: Love (I say) that proceedeth of charity, for carnal love, when that which he loved is lost, doth pearish with the flesh. Neither was that ever but fleshly love, which by distance of place, or severing of bodies, is parted asunder. If love be the ende or sum of the law, if heaven and yearth shall pearishe, it one jot of God's words shall not decay, why shouldee we think that love lasteth not ever.

I need not to write much to you my friends, neither can I have laysure now that the keepers are risen: but this I say: if we keep Christ's commandment in loving eache other, as he loved us, then should our love be everlasting. This friendship Paul felt when it moved him to say, that neither length nor breadth (meaning no distance of place) neither height nor depth should severe him from the love of Christ. Waighe well this place, and meat it with Paul's measures: so shall we find that if our love be unfeigned, it can never be ended. Now may you say, why wrytest thou this? Certes to the ende that if our frendshippe be stable, you may accomplish this the last request of your friend, and perform after my death the friendship we began in our life, that amity may increase until GOD make it perfect at our next meetynge together.

Mayster Feetewood, I beseech you remember Wittrance and Cook, two singular men amongst common prisoners, M Fernham and master Bell, with M. Hussey (as I hope) will dispatch Palmer and Richardson with his companions. I pray you M. Calthrop think on John Groue, an honest poor man, Traiford, and Rice Aprice his accomplices. My cosin Thomas Witton (a Scrivener in Lombardstreete) hath promised to further their delivery: at the least he can instruct you which way to work. I doubt not but that Master Boyer will labor for the good wife Cooper (for she is worthy to be holpen) and Berard the Frenchman. There be also diverse other well disposed men, whose deliverance if ye will not labor for: yet I humbly beseech you to seek their relief, as you shall see cause, namely of Henry Aprice, Lancelot, Hobbes, Lother, Homes, C • rre, and Bockyngham, a young man of goodly gifts in wit and learning, and (saving that he is somewhat wild) likely to do well hereafter. There be also two women, Conyngham and Alice Alexander that may prove honest. For these and all other poor prisoners, here I make this my humble suit, and prayer to you all my Masters, and especial good friends, beseeching you of all bonds of amity, for the precious blood of Jesus Christ, in the bowels of mercy: to tender the causes of miserable captives: help to clothe Christ, visit the afflicted, comfort the sorrowful, and releue the needy. The very God of peace guide your hearts to have mercy on the poor, and love faithfully together, Amen. This present Monday, when I look to die, and live forever.

*An other letter of M. Green to Mistress Elizabeth Clarke.

WOuld GOD (if it were his pleasure) that with this Letter I might send you may heart and mind, and whatsoever there is in me elles, that pertaineth unto GOD: So should I think it the best message, and happiest Letter that ever I could write. But though I obtain not my desire, yet shall I not cease with continual prayer to labor for you, desiring almighty GOD to increase that, which he hath long since begun in you, of sober life, and earnest zeal towards his Religion. In faith (as saith Saint Paul) she that is a true widow and frendlesse, putteth her trust in GOD, continuing day and night in Supplication and prayer: but she that liveth in pleasure is dead, even yet alive. And verily a true widow is she that hath married Christ, forsakyng the vanities of the world, and lust of the flesh. For as the married woman careth howe to love, please, and serve her husband: so ought the widow to give all her heart and soul, thoughts and words, studies and labors: faithfully to love GOD, virtuously to bring up her children and household, and diligently to provide for the poor and oppressed.

Therefore Saint Paul first instructeth a widow how to behave her self, that is: Not to live in pleasure, then to watch unto prayer, as the only means to obtain all our desires, steadfastly laying up all our trust in GOD, as David right well saith: First eschew evil, then do good. Of Anna the praise was written, that she never went out of the Temple, but served GOD with fasting and prayer night and day: so well had she espoused Christ. Judith ware a smocke of hear, continuing in fasting, and had good report of all men.

The next care that belongeth to a widow, is that she bring up her children and household godly, in the nurture and information of the Lord. Whereof Saint Paul saith: If any have Children or Nephews, let them learn first to rule their own house Godly, and to recompense their elders. The incontinency and coueteousnesse of Phinehas and Ophny, not corrected by Eli their Father, provoked GOD'S vengeance upon him, and all his kynred. The over tender love of Absalom, expelled David from his kingdom. The vnrebuked sins of Ammon encouraged Absalom to flea his brother: most manifest examples against the parents, for the offenses of their Children.

Contrarywise, how greatly might Hannah rejoice over Samuel her Son, whom she had brought up in the house of the Lord: What thanks might Tobias wife give for her Son Toby? How happy was Salomō to be taught by the prophet Nathan? But above all widows, thrice blessed was the happy mother of the vii. Sons, that so had instructed them by the fear of GOD, that by no torments they would shrincke from the love of his truth?

Of the last parte Saint Paul showeth that a widow should be chosen, If she have nourished her Children, if she have been liberal to strangers, if she have washed the Saints feet, and if she have ministered to them in adversity. Herein it is evident howe earnestly Saint Paul would have widows bent towards the poor, for that (as though they only had been therefore meet) he appointed only widows to minister to the Saints, and to gather for the poor. Which use also continued, almost throughout the primitive Church, that widows had the charge, and gatheryng for the poor men and strangers.

Of your neighbors I need not to put you in remembrance, seeynge you daily feed them with good Hospitalitie, by which means also many foreners are of you relieved: but of the poor Alms houses, and miserable prisoners here in London many lacking their liberty without cause, some under the color of Religion, some only kept for fees, and some on private men's displeasure. Alas that Christ so hungereth, and no man will feed him: is so sore oppressed with thyrst, and no man will give him to drink: destitute of all lodging, and not relieved: naked, and not clothed: sick, and not visited: imprisoned, and not seen. In time past men could bestow large sums of money on copes, vestimentes, and ornaments of the Church. Why rather follow we not S. Ambroses example, which sold the same to the relief of the poor, or Chrysostom's commandment, which willeth first to decke and garnish the living temple of God? But alas, such is the wickedness of these our last days, that nothing moveth us: neither the pure doctrine, the godliness of life, nor good examples of the ancient Fathers. If in anything they erred, if they have written any thing that serveth for sects and dissension, that will their charitable children embrace, publish and maintain with sword, Fagot and fire. But all in vain: they strive against the stream. For though in despite of the truth, by force of the oers of crafty persuasion, they may bring themselves into the haven of hell: yet can they not make all men bebeleue, that the banks move whilst the ship sayleth, nor ever shall be able to turn the direct course of the stream of God's truth. Our Lord Jesus Christ strengthen you in all pure doctrine and upright living, and give you grace, virtuously to bring up your children and family, and carefully to provide for the poor and oppressed, Amen. At Newgate the 20. of January, Ann. 1556.

An other certain writing of M. Bartlet Green.

Divers other letters and matters there were beside which this servant of God did write, as namely certain notes & extractes in Latin out of the Doct. & other authors for his memory, whereby is declared how studious he was in y ^e searching and knowledge of the law of God, although his profession was the temporal law. Where I would 〈◊〉 God, he were not among the lawyers such a phenix that he had very few or no fellows to f • ye w ^t him or to follow • his steppes. But God is to be praised, that although we read of few or none among that sort that died as he did, yet good witness do spring up daily of the same profession, to such towardness and Godly zeal, that some hope already appeareth, shortly to come to pass, that this godly Phenix shall not fly alone. These foresaid notes and gatheringes of his out of the Doctoures, were taken from him by Boner, being found about him, which was to him no little grief. He among the rest was first apprehended, but last of them condemned, which was the xv. day of January, and afterward burned with the other Martyrs, the 27. of the same month.

3. Thomas Brown, Martyr.

THomas Brown, borne in the Paryshe of Hyston, within the Dyoces of Eli, came afterward to London, where he dwelled in the Parysh of Saint Brides in Fleetestreete, a married man, of the age of 37. years: who because he came not to his parish church was presented by the Constable of the Parishe to Boner. As touching whose articles, whereupon he was examined by the said Boner, with his answers also annexed to y ^e same, mention goeth before, as in the general process of him and of the rest, may appear. This Tomas Brown being had to Fulhā, w ^t the other thereto be examined, was required upon Thursday, being y ^e xxvi. day of September, to come into the Chapel to hear Mass, which he refusing to do, went into the warren, and there kneled among the trees. For this he was greatly charged of the Bishop, as for an heinous matter, because he said it was done in despite and contempt of their mass: which seemed to the Bishop and his Chaplaynes no small offense. At length being producted to his last examination before the said Bishop, xv. day of Ianuarye, there to hear the sentence diffinitiue against him, first he was required with many fair words and glossing promises to revoke his doctrine, to whom the foresaid Byshoppe speaking these words, said: Brown, ye have been before me many times and often, and I have travailed with thee, to wynne thee from thine errors: yet thou and such like have and do report that I go about to seek thy blood. &c.

To whom the said Thomas Brown answered again: yea my Lord (said he) in deed ye be a bloudsucker & I would I had as much blood, as is water in the Sea, for you to suck.

Boner then proceeding to the articles, when he had red them unto him again, as he had done diverse times before, asked him whether he was content and willing to relinquishe those his heresies and erroneous opinions (as he called them) and return again unto the unity of the catholic faith. Whereunto he made answer again saying, if they were heresies, he would forsake them. They be heresies (quoth the Byshoppe.) Howe will ye prove it, said Brown? for I will not go frō mine answers, except you cā prove them to be heresies, which ye shall never do. For that which you call heresy, is no heresy. Wyth that Boner not able, or else not disposed to supply the part of a sufficient teacher, in proving that which the other had denied by good authority and doctrine of the scripture went about with words and promise of pardon, to allure him to renounce those his heresies, as he called them and to return unto the unity of his mother the Catholic Church. &c.

To whom the said Thomas inferred again, as followeth: Prove it (said he) to be heresy, that I do hold and maintain, and I will turn to you. But you condemn me, because I will not confess and believe the bread and in the sacrament of the alter (as you call it to be the body of Christ, and therefore ye spill mine and such like innocents blood, being the Queens true subjects, for which you shall answer, and that shortly.

After this being spoken, Boner as he had done to the other before, read in writing the sentence diffinitiue against him. The copy and form of which sentence wherewith the Papists were wont to condemn all the innocent saints of Christ's, is above expressed, pag. 1417. And so this done he was committed to the Sheriffs to be had away, and burned the xxvii. day of the said month of January, constantly abiding with the other, the Popes torments for the true confession of his Christian faith.

4. John Tudson Martyr.

THe same day and time, when the foresaid John Brown, with his fellows was condemned (as is above rehearsed) being the xv. day of Ianuarye was also producted John Tudson with the rest of the said company, unto the like condemnation. This John Tudson was borne in Ipswich in the Countye of Suffolk, after that apprentice in London, dwelling with one George Goodyeare of the parish of saint Mary Botulphe, within the diocese of London, who being complained of to Sir Richard Cholmley and Doct. Story, was by them sent unto Boner bishop of London, and was diverse times before him in examination.

The Articles and interrogatories ministered unto him, as unto the rest, before are specified, with his answers also to the same annexed. &c. After this he was brought unto the open Consistory: where the said blessed and true servant of the Lord John Tudson, appearing before the said bishop and his complices, was moved with sundry persuasions (as their manner is) to go from his opinion (which they named heresy) and to persiste in the unity of the Church which they were of, but he constantly persisting in that which he had received by the preachers in king Edward's time, refused so to do, saying there was no heresy in his answers. For I (said he) defy all heresy. The Bishop yet still used his old accustomed persuasions to remove him, promising moreover all his offenses and errors (as he called them) to be forgiven him, if he would return. &c. Then said Tudson: Tell me wherein I have offended, and I will return. Then said the Bishop: In your answers. No, said Tudson again, I have not therein offended: and ye, my Lord pretend Charity, but nothing thereof appeareth in your works. Thus after a few words y ^e bishop did likewise promulgate against him sentence of condemnation, which being red, the godly and constant martyr was committed to the secular power, and so with much patience finished this life with the other above named, the xxvii. day of January.

5. John Went Martyr.

John Went borne in Langham in Essex, within the Dyoces of London, of the age of 27. & a Shereman by occupation, first was examined (as partly is touched before) by Doctor Story upon the sacrament of his popish Aultar and because the poor man did not accord w ^t him thoroughly in the real presence of the body and blood of Christ, the said Story did send him up to Boner Bishop of London. Who likewise after diverse examinations upon the articles aforesaid in the Consistory, attempted the like manner of persuasions with him, as he did to the other to recant and return. To whom in few words the said Went answered again, he would not, but that by the leave of God, he would stand firm and constant in that he had said. And when the Bishop yet notwithstanding did still urge and call upon him with words and fair glosses, to give over himself to their opinion, he could have no other answer of him but this: No, I say as I have said &c. Whereuupon being condemned by the Bishops sentence, he was committed unto the Sheriffs (whom that shameless shaueling at y ^• time abused for his servile Butchers) and so brought to his martyrdom, which he with no less constancy suffered to the ende with the rest of that blessed society of Martyrs above named.

6. Isabell Foster Martyr.

WIth these five persons above recited and condemned, were also two women in the foresaid company condemned the same time, and likewise burned for the same cause, the one a wife called Isabell Foster, the other a maid named Joan Warne, or otherwise Lashford.

This foresaid Isabell was borne in Grafestocke in the Dioces of Carlill, and afterward married to one John Foster Cutler, of the Parish of S. Brides in Fleetstreete, being of the age of Lv. years. She likewise for not coming unto the Church, being sent unto Boner, and so imprisoned, was sundry times examined by the said Bishop, but never overcome, nor removed from the constant confession of Christ's Gospel.

At length coming unto her final examination before the Bishop in the Consistory the xv. day of the said month of January, she was moved again, whether she would yet go from her former answers. Whereunto she gave a resolute answer in few words: I will not (saith she) go from them by God's grace: and thereunto did adhere, neither being cast down by the manacyng threats of the Bishop, nor yet yeldyng thorough his alluryng enticementes, promising both life and liberty if she would associate her self in the unity of the Catholic Church. Whereunto she said again in this wise, that she trusted she was never out of the Catholic Church. &c. and so persisting in the same, continued constant, till the sentence diffinitiue was pronounced, and thē she was committed by commandment of the Bishop to the secular power, and so brought a few days after to the stake, the 27. day of the foresaid month: where she like a faithful witness of the Lord's truth (with the other five aforesaid) ended her troubles here, to find a better rest in the kingdom of Christ our Savior.

7. Joan Lashford, alias Joan Warne, Martyr.

IN a certain place of these Acts and Monumentes heretofore, mention was made of one Elizabeth Warne, pag. 1608. col. 2. who with her husband John Warne (as is aforesaid) in the beginning of Queen Mary's Reign was apprehended in Bowe Churchyard for being there at a Cōmunion: and both suffered for the same, first the man in the month of May, then the wife in July after: and now the daughter in the month of January followed her parents in the same martyrdom. Furthermore in the same place and page mention was made also of D. Story: who there (we said) was somewhat near unto the said parties, either in kindred or alliance, albeit as I understand since of some, there was no kindred between them, but only that she was his servant. Yet notwithstanding the said D. Story (as it is above specified) before he was Commissioner, made intercession for y ^e parties to D. Martin then Commissioner: but afterward being placed in Commission himself, so far forgot him sel • e and his old servant, that he became no small procurer of their deaths. I will not here expostulate with the hard heart of that man, nor with his incōstancie: Who • et notwithstanding, after he had brought them to death, was rested him self for lx. pound, charged with dette in their behalf: which if it be true, it may thereby appear that he was in some piece of kindred joined or allied unto them. But leaving that person unto the good pleasure of the Lord, let us return unto that we have in hand.

Thys Joan Lashforde, borne in the parish of little Hallowes in Thames street, was the daughter of one Robert Lashford Cutler, and of the foresaid Elizabeth, who afterward was married to John Warne vpholster, who (as is said) was persecuted for the Gospel of God, to the burning fire: and after him his wife, and after her this Joan Lashford their daughter. Who about the age of xx. years, ministering to her father and mother in prison, suspected and known to be of the same doctrine and religion, was sent up to Boner bishop of London by D. Story (as is above in her answers to the articles declared) and so committed to the Counter in the Poultrie, where she remained the space of 5. wekes, and frō thence had to Newgate, where she continued the space of certain months.

After that, remaining prisonner in the custody of the said Boner, her confession was, being examined, that the whole xii. month before and more, she came unto no popish mass service in the church, neither would do, either to receive the Sacrament of the altar, or to be confessed, because her conscience would not suffer her so to do, confessing and protesting, that in the sacrament of the alter, there is not the real presence of Christ's body and blood, nor that auricular confession or absolution after the popish sort, was necessary, nor the Mass to be good, or according unto the scripture, but said that both the said sacrament, confession, absolution, and the Mass, with all other their superfluous sacraments, ceremonies and divine service as then used in this Realm of England, were moste vile, and contrary to Christ's words and institution, so that neither they were at the beginning, nor shall be at the latter ende. Thys godly damsel, feeble and tender of age, yet strong by grace in this her Confession and faith, stood so firm, that neither the flattering promises, nor the violent threats of the Bishops could • ourne her, but being moved and exhorted by the Byshoppe to return to the catholic unity of the church, saith boldly to him again: If ye will leave off your abomination, so I will return, and otherwise I will not.

Whereupon the Bishop yet again promised her pardon of all her errors (as he called them) if she would be conformed. To this she answered again, saying unto the Bishop: Do as it pleaseth you, and I pray God that you may do that which may please God.

And thus she constantly perseueryng in the Lord's holy truth, was by the sentence definitive condemned and committed unto the Sheriffs, by whom the foresaid 27. day of January she with the rest being brought unto the stake, there washed her clothes in the blood of the lamb, dying most constantly for his word and truth, to whom most lovingly she espoused her self.

And thus much concerning the life, story, & condemnation of these vii. Martyrs afore specified.

1 John Lomas Martyr.

John Lomas of the parish of Tenterden, detected and presented of that religion which the papists call heresy, and cited upon the same to appear at Canterbury, examined there of the first article, whether he believed the catholic church or no, answered thus: that he believed so much as is contained in God's book and no more.

Then being assigned to appear again under the pain of law the next Wednesday seuennight after, which was the xvij. day of January, the said Lomas examined whether he would be confessed of a priest or no, answered and said, that he found it not written that he should be confessed to any Priest in God's book, neither would be confessed, unless he were accused by some man of sin. Again, examined whether he believed the body of Christ to be in the Sacrament of the Altare really under the forms of bread and wine after the consecration or no, he answered that he believed no realtie of Christ's body to be in the Sacrament, neither found he written, that he is there under form or tressell, but he believed so much as is written. Being then demanded whether he believed that there is a catholic church or no, and whether he would be content to be a member of the same, he answered thereunto that he believed so much as was written in God's book, and other answer then this he refused to give. &c. Whereuppon the sentence was given and red against him the xviij. day of January, and so committed to the seculare power, he constantly suffered for the conscience of a true Faith, with the other four women here following.

2 Agnes Snoth, Martyr.

AGnes Snoth widow, of the Parishe of Smarden, likewise accused & cited for the true profession of Christ's religion, was diverse times examined before the Pharisaical fathers. Who there compelled to answer to such Articles and Interrogatories as should be ministered unto her, first denied to be confessed to a Priest: notwithstanding, she denied not to confess her offenses as one to another, but not auricularlye to any Priest. And as touching the Sacrament of the altar, she protested that if she or any other, did receive the Sacrament so as Christ and as his Apostles after him did deliver it, then she and they did receive it to their comfort: but as it is now used in the church, she said that no man could otherwise receive it than to his damnation, as she thought. Afterward being examined again concerning penance, whether it were a Sacrament or no, she plainly denied the same, and that the Popish manner of their absolution, was not consonant to the word, nor necessary to be taken: with such other like, agreeing with the answers and confession of John Lomas before mentioned. Whereupon the sentence likewise being red, she was committed to the sheriffes of Canterbury, and so suffering Martyrdom with the rest, declared her self a perfect and constant witness of Christ and of his truth, the xxxj. day of January.

3 Anne Albright, aliàs Champnes, Martyr.

AGainst Anne Albright, likewise appearing before the Judge and his Colleagues, it was also objected concerning the same matter of Confession. Whereunto she answered in these words, saying: that she would not be confessed of a priest, and added moreover, speaking unto the Priests: You Priests (said she) are the children of perdition, and can do no good by your Confession. And likewise speaking unto the Judge and his assistants, she told them that they were subuerters of Christ's truth.

And as touching the Sacrament of the alter, she said it was a noughty and abhominable idol, and so utterly denied the same sacrament. Thus persisting and persevering in her former sayings & answers, she was condemned the said 18. day of the said month, with the other above mentioned: with whom also she suffered quietly and with great comfort for the right of Christ's religion.

Joan Sole.

IN like manner Joan Sole, of y ^e parish of Horton, was condemned of the same Pharisees and Priests, for not allowing confession ariculare, and for denying the real presence and substance of Christ to be in the sacrament of the altar. Who after their Pharisaical sentence being promulgate, was brought by the Sheriffs to the stake w ^t the other four, and sustained the like Martyrdom with them, through the assistance of God's holy grace and spirit mightily working in her, to the glory of his name, and confirmation of his truth.

Joan Catmer.

THe fifth and last of this heavenly company of Martyrs, was Joan Catmer of the parish of Hith, wife (as it should seem) of George Catmer burned before. Who being asked what she said to Confession made to a Priest, denied to be confessed to any such priest. And moreover, the Judge speaking of the sacrament of the altar, she said and affirmed that she believed not in that sacrament, as it was then used, for that it was made (said she) a very idol. In this her confession she remaining and persisting, was by the like sentence cruelly of them condemned, and so suffered with the foresaid Thomas Lomas, and the other three fellow Martyrs, ratifying and confessing with their blood the true knowledge and doctrine o • the glorious Gospel of Christ Jesus our Savior.

These 5. persons were burnt at 2. stakes and one fire together at Canterbury, as is before said. Who, when the fire was flaming about their ears, did singe Psalms. Whereat the good Knight Syr John Norton being there present, wept bitterly at the sight thereof.

The Judges and the other assistantes which sat upon her, and the other four above mentioned, were Richard Faucet, John Warren, John Milles, Robert Collins, and John Baker the Notarie.

A Bishoppe must be faultless, as becometh the Minister of God: Not stubborn, nor angry, no drunkard, no fighter, not given to filthy luker▪ but harberous, one that loveth goodness, sober minded, righteous, holy, temperate, and such as cleaveth unto the true word and doctrine, that he may be able to exhort. &c.

Unto this rule and touchstone, to lay now the life and conversation of this Archb. we will first begin with that which is thus written: A Bishop must be faultless, as becometh the Minister of God. Like as no man is without sin, and every man carrieth with him his especial vice & fault: so yet nevertheless, the Apostle meaneth, that the Bishop and minister must be fautlesse, in comparison of the common conversation of men of the world, which seem more licentiously to live at their own liberties and pleasures, then the bishop or minister ought to do, having small regard unto good example giving: which a bishop and minister most carefully ought to consider, least by his dissolute life, the word of God be sclandered & evil spoken of. Which thing to avoid, and the better to accomplish this precept of the Apostle, this worthy man evermore gave him self to continual study, not breaking that order that he in the University commonly used: that is, by 5. of the clock in the morning at his book, and so consuming that time in study and prayer, until 9. of the clock, he then applied himself (if the Princes affairs did not call him away) until dinner time, to hear suitors, and to dispatche such matters as appertained unto his special cure and charge, committing his temporal affairs both of his household and other foreign business, unto his officers. So that such things were never impediments neither to his study, nor to his pastoral charge, which principally consisted in reformation of corrupt religion, & in setting forth of true and sincere doctrine. For y ^e most parte always being in Commission, he associated himself w ^t learned men for sifting and boulting out of one matter or other, for the commodity and profit of the Church of England. By means whereof, & what for his private study, he was never idle: besides that, he accounted it no idle point to bestow one hour or twain of the day in over reading such works and books as daily came from beyond the seas.

After dinner, if any suitors were attendant, he would very diligently hear them, and dispatch them in such sort as every man commended his lenity and gentleness, although y ^e case required that some whiles diverse of them were committed by him to prison. And having no suitors after dinner, for an hour or thereabout, he would play at the Chests, or behold such as could play. That done, then again to his ordinarye study, at the which commonly, he for the most part stood, and seldom sat: and there continuing until 5. of the clock, bestowed that hour in hearing the common prayer, and walking or using some honest pastime until supper time. At supper, if he had appetite (as many times he would not sup) yet would he sit down at the table, having his ordinary provision of his m • sse furnished with expedient company, he wearing on his hands his gloves, because he would (as it were) thereby wean himself frō eating of meat, but yet keeping the company with such fruitful talk as did repast, & much delight the hearers: so that by this means hospitality was well furnished, and the alms chest well maintained for relief of the poor. After supper he would consume one hour at the least, in walking, or some other honest pastime: and then again until 9. of the clock, at one kind of study or other. So that no hour of the day was spent in vain, but the same was so bestowed, as tended to the glory of God, the service of the Prince, or to the commodity of the Church. Which his well bestowing of his time, procured to him most happily a good report of all men, to be in respect of other men's conversation fautlesse, as it became the Minister of God.

That a Bishop ought not to be stubborn.

Secondly it is required: That a Bishop ought not to be stubborn. With which kind of vice, without great wrong this Archbyshop in no wise ought to be charged: whose nature was such, as none more gentle, or sooner won to any honest suit or purpose, specially in such things, wherein by his word, writing, counsel or deed, he might gratify either any gentle or noble man, or do good to any mean person, or else relieve the needy and poor. Only in causes pertaining to God or his Prince, no man more stout, more constant, or more hard to be won: as in that part his earnest defense in the Parliament house above three days together, in disputing against the six articles of Gardiners device, can testify. And though the King would needs have them upon some political consideration to go forward, yet he so handled himself as well in the Parliament house, as afterwards by writing, so obediently and with such humble behauioure in words towards his Prince, protesting the cause not to be his, but almighty God's, who was the author of all truth, that the King did not only well like his defense, willing him to depart out of the Parliament house, into the Counsaile chamber, whilst the Acte should pass and be granted, for safeguard of his conscience, which he with humble protestation refused, hoping that his Majesty in process of time would revoke them again: but also after the Parliament was finished, the King perceiving the zealous affection that the Archbishop bare towards the defense of his cause, which many ways by Scriptures and manifold authorities and reasons he had substantially confirmed and defended, sent the Lord Cromwell, then Uicegerent, with the two dukes of Norfolk and Suffolk, and all the Lord's of the Parliament, to dine with him at Lambeth: Where it was declared by the Uicegerent, and the two Dukes, that it was the Kings pleasure, that they all should in his highness behalf, chearish, comfort and animate him, as one that for his travail in that Parliament, had shown himself both greatly learned, and also discrete and wise, and therefore they willed him not to be discouraged for any thing that was passed contrary to his allegations. He moste humbly thancked the Kings majesty of his great goodness towards him and them for all their pains, saying: I hope in God, that hereafter my allegations and authorityes shall take place to the glory of God and the commodity of the Realm, in the mean time I will satisfy myself with the honorable consent of your honors, and the whole Parliament.

Here is to be noted, that this man's stout and godly defense of the truth herein, so bound the Princes conscience, that he would not permit the truth in that man to be clean overthrown with authority and power, and therefore this way God working in the Princes mind, a plain token was declared hereby, that all things were not so sincerely handled in the confirmation of the said six Articles, as it ought to have been, for else the Prince might have had a just cause to have borne his great indignation towards the Archbishop. Let us pray that both the like stoutness may be perceived in all Ecclesiastical and learned men where the truth ought to be defended, and also the like relenting and flexibilitie may take place in Princes and Noble men, when they shall have occasion offered them to maintain the same, so that they utterly overwhelm not the truth by self will, power and authority. Now in the end this Archb. constancy was such towards God's cause, that he confirmed all his doings by bitter death in the fire, without respect of any worldly treasure or pleasure. And as touching his stoutness in his Princes cause, the contrary resistance of the Duke of Northumberland against him proved right well his good mind that way: which chanced by reason that he would not consent to the dissoluinge of Chaunteries, until the Kynge came of age, to the intent that they might then better serve to furnishe his royal estate, then to have so great treasure consumed in his nonage. Which his stonenesse joined with such simplicity, surely was thought to diverse of the Counsaile, a thing incredible, specially in such sort to contend with him, who was so accounted in this realm, as few or none would or durst gainstande him.

So dear was to him the cause of God, and of his Prince, that for the one he would not keep his conscience clogged, nor for the other lurk or hide his head. Otherwise (as it is said) his very enemies might easily entreat him in any cause reasonable: and such things as he granted, he did without any suspicion of rebroiding or meede therefore: So that he was altogether void of the vice of stubbernnesse, and rather culpable of over much facility and gentleness.

Not angry.

Then followeth: Not angry. Surely if overmuch patience may be a vice, this man may seem peradventure to offend rather on this part then on the contrary. Albeit for all his doings I cannot say: for the most parte, such was his mortification y ^t way, that few we shall find in whom the saying of our Savior Christ so much prevailed as w ^t him, who would not only have a man to forgive his enemies, but also to pray for them: that lesson never went out of his memory. For it was known that he had many cruel enemies, not for his own deserts, but only for his religion sake: and yet whatsoever he was y ^t either sought his hindrance, either in goods, estimation, or life, and upon conference would seem never so slenderly anything to relent or excuse himself, he would both forget the offense committed, and also evermore afterwards friendly entertain him, & show such pleasure to him, as by any means possible he might perform or declare: In so much that it came into a common proverb: Do unto my Lord of Canterb. displeasure or a shrewed turn, and then you may be sure to have him your friend whiles he liveth. Of which his gentle disposition in abstaining from revengement, amongst many examples thereof, I will repeat here one.

It chanced an ignorant Priest and parsone in the North parties, the Town is not now in remembrance, but he was a kinsman of one Chersey a grocer, dwelling within London (being one of those priests that use more to study at the alehouse, then in his chamber or in his study) to sit on a time with his honest neighbors at the alehouse within his own Parish, where was communication ministered in commendation of my Lord Cranmer Archbishop of Cant. This said parson envying his name only for Religion sake, said to his neighbors: what make you of him (quod he) he was but an Hostler, and hath no more learning then the Goslings that goeth yonder on the green, with such like sclaunderous and vncomelye words. These honest neighbors of his, not well bearing those his unseemly words, articled against him, and sent their complaint unto the Lord Cromwell, then Uicegerent in causes Ecclesiastical, who sent for y ^e priest, and committed him to the Fleet, minding to have had him recant those his sclaunderous words at Paul's Cross. Howbeit, the Lord Cromwell having great affairs of the Prince then in hand, forgot his prisoner in the Flete: So that this Chersey y ^e Grocer, understanding that his kinsmanne was in duraunce in the Fleet, only for speaking words against my Lord of Canterb. consulted with the Priest, and between them devised to make suit rather unto the Archbishop for his deliverance, then to the Lord Cromwell, before whom he was accused: understanding right well that there was great diversity of natures between those two estates, the one gentle and full of clemency, and the other severe and somewhat intractable, namely against a Papist: So that Chersey took upon him first to try my Lord of Caunterburies benignity, namely, for that his cousins accusation touched only the offense against him and none other. Whereupon the said Chersey came to one of the Archbish. Gentlemen (whose father bought yearly all his spices and fruit of the said Chersey, and so thereby of familiar acquaintance with the Gentleman) who opening to him the trouble wherein his kinsman was, requested that he would be a means to my Lord his master, to hear his suit in the behalf of his kinsman.

The matter was moved. The Archbishop, like as he was of nature gentle, and of much clemency, so would he never show him self strange unto suitors, but incontinently sent for the said Chersey. When he came before him, Chersey declared, that there was a kinsman of his in the Fleet, a Priest of the North country, and as I may tell your grace the truth (quod Chersey) a man of small civility and of less learning. And yet he hath a personnage there, which now (by reason that my lord Cromwell hath laid him in prison being in his cure) is unserved, and he hath continued in durance above 2. months, and is called to no answer, and knoweth not when he shall come to any ende, so that this his imprisonment cōsumeth his substance, and will utterly undo him, unless your grace be his good Lord. I know not the mā (said the Archbishop) nor what he hath done, why he should be thus in trouble.

Said Chersey again, he only hath offended against your grace, and against no man else, as may well be perceived by y ^e Articles objected against him, the copy whereof the said Chersey then exhibited unto the said Archb. of Canterbury. Who well perusing the said Articles, said: This is the common talk of all the ignorant Papistical Priests in England against me. Surely, said he, I was never made privy unto this accusation, nor of his indurance I never heard before this time. Notwithstanding, if there be nothing else to charge him withal against the Prince or any of the Counsail, I will at your request take order with him, and send him home again to his cure to do his duty: and so thereupon sent his ring to the Warden of the Fleet, willing him to send the prisonner unto him, with his keeper at after noon.

When the keeper had brought the prisoner at the hour appointed, and Chersey had well instructed his cousin in any wise to submit himself unto the Archbishop, confessing his fault, where by that way he should moste easily have an ende and win his favor: thus the person being brought into the garden at Lambeth, and there sitting under the vine, the Archbishop demanded of the parsone what was the cause of his induraunce, and who committed him to the Fleet? The parsone answered and said: that the Lord Cromwell sent him thither, for that certain malicious parishioners of his parish, had wrongfully accused him of words which he never spake nor meant. Chersey hearing his foolish cousin so far out of the way from his former instruction, said: Thou dasterdly dolte and varlet, is this thy promise that thou madest to me? Is there not a great number of thy honest neighbors hands against thee, to prove thee a liar? Surely my Lord (quod Chersey) it is pity to do him good. I am sorry that I have troubled your grace thus far with him.

Well, said the Archb. unto the parsone, if you have not offended me, I can do you no good, for I am entreated to help one out of trouble that hath offended against me. If my Lord Cromwell hath committed you • o prison wrongfully, that lieth in himself to amende, and not in me. If your offense only toucheth me, I will be bold to do some what for your friends sake here. If you have not offended against me, then have I nothing to do with you, but that you may go and remain from whence you came. Lord what ado his kinsman Chersey made with him, calling him all kind of opprobrious names. In the end my Lord of Canterbury seeming to rise and go his ways, the fond priest fell down on his knees, and said: I beseech your grace to forgive me this offense: assuring your grace that I spake those words being druncke and not well advised. Ah, said my Lord, this is somewhat, and yet it is no good excuse, for drunkenness evermore uttereth that which lieth hid in the heart of man when he is sober, alleging a text or twain out of the Scriptures concerning the vice of drunckennesse, which cometh not now to remembrance.

Now therefore (said the Archbishop) that you acknowledge somewhat your fault, I am content to common with you, hoping that you are at this present of an indifferent sobriety. Tell me then, quod he, did you ever see me, or were you ever acquainted with me before this day? The Priest answered and said, that never in his life he saw his grace. Why than (said the Archbishop) what occasion had you to call me an Hostler: and y ^t I had not so much learning as the Goslings which then went on the green before your face? If I have no learning, you may now try it, and be out of doubt thereof: therefore I pray you appose me, either in Grammar or in other liberal sciences, for I have at one time or other tasted partly of them. Or else if you are a Divine, say somewhat that way.

The priest being amazed at my Lord's familiar talk, made answer and said: I beseech your grace to pardon me. I am altogether unlearned, and understand not the Latin tongue but very simply. My only study hath been to say my service and Mass, fair and deliberate, which I can do as well as any priest in the country where I dwell, I thank God. Well, said the other, if you will not appose me, I will be so bold to appose you, and yet as easily as I can devise, and that only in the story of the Bible now in English, in which I suppose y ^t you are daily exercised. Tel me therefore who was king David's father, said my Lord? The Priest stood still pausing a while and said: In good faith my Lord, I have forgotten his name. Then said the other again to him: if you cannot tell that, I pray you tell me then who was Solomon's father? The fond foolish priest without all consideration what was demanded of him before, made answer. Good my L. bear with me, I am not further seen in the Bible, then is daily read in our service in the Church.

The Archb. then answering, said: this my question may be found well answered in your service. But I now well perceive, howsoever ye have judged heretofore of my learning, sure I am that you have none at all. But this is the common practice of all you which are ignorant and superstitious Priests, to slander, backbite, and hate all such as are learned and well affected towards God's word and sincere religion. Common reason might have taught you what an unlikely thing it was, and contrary to all manner of reason, that a Prince having two Universities within his realm of well learned men, & desirous to be resolved of as doubtful a question as in these many years was not moved the like within Christendom, should be driven to that necessity for the defense of his cause, to send out of his Realm an Hostler, being a man of no better knowledge then is a gosling, in an ambassade to answer all learned men, both in the court of Rome, and in the Emperors court, in so difficult a question as toucheth the kings matrimony, and the divorce thereof. I say if you were men of any reasonable consideration, you might think it both unseemly and uncomely for a Prince so to do. But look where malice reigneth in man, there reason can take no place: and therefore I see by it, that you all are at a point with me, that no reason or authority can persuade you co favor my name, who never meant evil to you, but your both commodity and profit. How be it, God amend you all, forgive you, and send you better minds.

With these words the Priest seemed to weep, and desired his grace to pardon his fault and frailetie, so that by his means he might return to his cure again, and he would sure recant those his foolish words before his parishioners so soon as he came home, and would become a new man. Well, said the Archbishop, so had you need. And giving him a godly admonition to refuse the hauntyng of the Alehouse, and to bestow his time better in the continual reading of the scriptures, he dimissed him from the Fleet.

The L. Cromwell perceiving within a fortnight afte, that his prisoner was sent home without any open punishment, came to Lambeth unto the Archb. & in a great heat said to him: My Lord I understand that you have dispatched the Northern Priest that I of late sent to the Fleet, home again, who dishonestly railed of you, and called you an hostler.

In deed I have so done (said he again) for that in his absence the people of his cure wanted their divine service. It is very devout divine service that he saith, quoth the L. Cromwell: It were more meet for him to be an hostler then a Curate, who sticked not to call you an Hostler. But I thought so much what you would do, and therefore I would not tell you of his knavery when I sent him to prison. Howbeit henceforth they shall cut your throat before that I say any thing more to them on your behalf. Why? what would you have done with him, quoth the Archbishop? there was nothing laid to his charge, other then words spoken against me, and now the man is repentant and well reconciled, and hath been at great charges in prison: it is time therefore that he were rid of his trouble. Well, said my L. Cromwell, I meant that he should have preached at Paul's cross a recantation before he had gone home. That had been well done, quoth the other, for then you would have had all the world as well to wonder at me as at him. Well, well, said the L. Cromwell: we shall so long bear with these popish knaves, y ^t at length they will bring us in deed to be wondered at of the whole world.