Acts and Monuments Volume 2 Part 2

The story of John Maundrell, William Coberley, and John Spicer, Martyrs.

FIrst, John Maundrell which was the son of Robert Maūdrell of Rowd in the Coūty of Wiltshyre Fermer was from his childhood brought up in husbandry, & after he came to man's state, did abide & dwell in a Uillage called Buchamton in the Parish of Keuel within the Coūty of Wiltshyre aforesaid, where he had wife and children, being of good name and fame. Which John Maundrell, after that the scripture was translated into English by the faithful Apostle of England, W. Tyndale, became a diligent hearer and a fervent embracer of God's true Religion, so that he delighted in nothing so much, as to hear and speak of God's word, never being without the new Testament about him, although he could not read him self. But when he came into any company that could read, his book was always ready, having a very good memory: so that he could recite by heart most places of the new testament, his conversation and living being very honest and charitable as his neighbors are able to testify.

So it was, that in the days of King Henry the eight at what time Doctor Trigonion, and Doctor Lee did visit Abbayes, the said John Maundrell, was brought before Doctor Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesaid: where he was accused that he had spoken against the holy water & holy bread and such like ceremonies, and for the same did wear a white sheet bearing a candle in his hand about the market in the Town of the Deuises, which is in the said coūty. Neuertheles his feruēcy did not abate, but by God's merciful assistance he took better hold, as the sequel hereof will declare.

For in the days of Queen Mary, when popery was restored again and God's true religion put to silence, the said John Maūdrell left his own house and departed into the County of Glocestershyre and into the North part of Wiltshyre, wandering from one to another to such men as he knew feared GOD, with whom as a servant to keep their cattle, he there did remain, with John Bridges or some other at Kingeswoode: but after a time he returned to his country, and there coming to the Ueys to a friend of his named Anthony Clee, had talk & conference with him in a Garden of returning home to his house.

And when the other exhorted him by the words of Scripture, to fly from one Citty to another, he replying again by the words of the Apocalypse. 21. of them that be fearful. &c. said that he needs must go home, and so did. Where he with Spicer and Coberley used at times to resort and confer together.

At length upon the Sunday following they agreed together to go to the parish Church called Keuell, where the said John Maundrell & the other two, seeing the parishioners in the procession to follow & worship the Idol there carried, advertised thē to leave the same & to return to the living god, namely speaking to one Rob. Barkesdale head man of the Parish, but he took no regard to these words.

After this the Vicar came into the Pulpit, who there being about to read his beadroll and to pray for the souls in Purgatory, the said John Maundrell speaking with an audible voice said: that that was the Popes pinfolde: the other two affirming the same. After which words, by commandment of the Priest, they were had to the stocks, where they remained till their service was done, and then were brought before a Justice of peace, and so the next day carried to Salisbury all three, and presented before Bishop Capon, and W. Geoffrey being Chancellor of the Dioces. By whom they were imprisoned and oftentimes examined of their faith in their houses, but seldom openly. And at their last examination these were the Articles, which the Chancellor alleged against them, being accompanied with the Sheriff of the shyre, one M. Saint John's, & other Popish Priests in the Parish Church of Fisherton Anger, demanding how they did believe.

They answered: as christen men should and ought to believe: and first they said they believed in God the Father, and in the Son, and in the holy ghost, the xii. articles of the Creed, the holy Scripture from the first of Genesis to the last of the Apocalypse.

But that faith the Chancellor would not allow. Wherefore he apposed them in particular Articles: Firste whether that they did not believe that in the Sacrament of the altar (as he termed it) after the words of consecratiō spoke by the priest at mass, there remained no substance of bread nor wine, but Christ's body flesh and blood as he was borne of the virgins Mary. Whereunto they answered negatively, saying that the popish mass was abhominable Idolatry and injurious to the blood of Christ: but confessing that in a faithful Congregation, receiving the Sacrament of Christ's body and blood, being duly ministered according to Christ's institution, Christ's body and blood is spiritually received of the faithful beleuer.

Also, being asked whether the Pope was supreme head of the Church, and Christ's Uicar on earth: they answered negatively, saying that the Bishop of Rome doth usurp over Emperors and Kings being Antichrist and God's enemy.

The Chancellor said: will you have the Church without a head?

They answered: Christ was head of his Church, and under Christ the Queens majesty. What, said the Chancelor? a woman head of the church? yea said they, within her graces dominions.

Also that the souls in purgatory were delivered by y ^e Popes pardons and the suffrages of the Church?

They said they believed faithfully that y ^e blood of Christ had purged their sins and the sins of all thē that were saved, unto the end of y ^e world, so that they feared nothing the Popes Purgatory or esteemed his pardons.

Also, whether Images were necessary to be in the churches, as lay men's books, and Saints to be prayed unto and worshipped.

They answered negatively: John Maundrell adding that wooden Images were good to roast a shoulder of mutton, but evil in the Church: whereby Idolatry was committed. Those Articles thus answered (for their Articles were one, and their answers in manner like) the Chancellor read their condemnation, & so delivered them to the Sheriff. Then spake John Spycer, saying: Oh M. Sheriff, now must you be their butcher, that you may be guilty also with them of innocent blood before the Lord. This was the 23. day of March. an. 1556. & the 24. day of the same Moneth they were carried out of the common Gayle to a place betwixt Salisbury & Wiltom, where were ii. posts set for them to be burnt at. Which men coming to the place kneled down and made their prayers secretly together, & then being disclothed to their shyrtes, John Maūdrell spake with a loud voice: not for all Salisbury. Which words mē judged to be an answer to the Sheriff, which offered him the queenes pardō if he would recant. And after that in like manner spake John Spicer saying: this is the ioyfullest day that ever I saw. Thus were they 3. burnt at two stakes: where most constauntly they gave their bodies to the fire and their souls to the Lord for testimony of his truth.

As touching William Coberley, this moreourr is to be noted, that his wife also, called Alice, being apprehended, was in the kepers house the same time detained while her husband was in prison. Where the keepers wife named Agnes Penycote, had secretly heated a key fire hot, and laid it in grass on the backside. So speaking to Alice Coberley to set her the key in all haste, y ^e said Alice went with speed to bring the key, and so taking up the key in hast did pitiously burn her hand. Wherupon she crying out at the sodein burning of her hand: Ah thou drabbe, quoth y ^e other thou that canst not abide the burning of the key, howe wi • e thou be able to burn the whole body, and so she afterward revoked. But to return again to the story of Coberley, who being somewhat learned, and being at the stake was somewhat long a burning as the wind stood. After his body was skorched with the fire, and his leafte Arm drawn and taken from him by the violence of the fire the flesh being burnt to the white boar, at length he stouped over the cheyne, and with the right hand being somewhat starckned knocked upon his breast softly, the blood and matter issuing out of his mouth. Afterward when all they thought he had been dead, suddenly he rose right up with his body again. And thus much concerning these three Salisbury Martyrs.

*To the right reverend father Tho. Archb. of York, Lord Chancellor of England.

MAy it please your honorable good Lordship, for the love of God, to tender the humble suit of your lordships poor Orators, whose names are subscribed, which have lien in great misery in the Marshalsea, by the space of x. months and more, at the commandment of the late Lord Chancellor, to their utter undoing, with their wives & children. In consideration where of, your Lordships said Orators do most humbly pray and beseech your good Lordship to suffer them to be brought before your honor, and there, if any man of good conscience can lay anything unto our charge, we trust either to declare our innocence against their accusations, or if otherwise their accusations can be proved true and we faulty, we are ready (God helping us) with our condign punishments to satisfy the law according to your wise Judgment, as we hope full of fatherly mercy towards us and all men, according to your Godly office, in the which we pray for your Godly success to the good pleasure of GOD. Amen.

This Supplication was sent (as is said) and subscribed with the names of these 4. under following.

• Richard Spurge.
• Thomas Spurge.
• George Ambrose.
• John Cauell.

*Richard Spurge.

VPon the receipt and sight hereof, it was not long after but Syr Richard Read Knight, then one of the Officers of the Court of the Chauncery. 16. day of January, was sent unto the Marshalsea, to examine the said four prisoners: & therefore beginning first w ^t Richard Spurge upon certain demands, received his answers thereunto: the effect whereof was, that he with others were complained upon by the Parson of Bocking, unto the Lord Rich, for that they came not unto their Parish Church of Bocking, where they inhabited: and thereupon was by the said Lord Rich, sent unto the late Lord Chancellor, about the xxij. day of March last past, videl. an. 1555.

And farther he said, that he came not to the Church sithens the first alteration of the English service into Latin (Christmas day then a tweluemoneth only except) & that, because he misliked both the same and the Mass also, as not consonant and agreing with God's holy word.

Moreover, he required that he might not be anymore examined vpō the matter, unless it pleased the Lord Chancelor that then was, to know his faith therein, which to him he would willingly utter.

*Thomas Spurge.

THomas Spurge being then next examined, made the same answer in effect that the other had done: confessing that he absented himself from the church, because the word of God was not there truly taught, nor the Sacraments of Christ duly ministered in such sort as was prescribed by y ^e same word. And being farther examined of his belief concerning the sacrament of the alter, he said: that if any could accuse him thereof, he would then make answer as God had given him knowledge therein.

George Ambrose.

THe like answer made George Ambrose, adding moreover, that after he had read the late Bishop of Winchesters book, entitled De vera obedientia, with Boners preface thereunto annexed, inueying (both) against the authority of the Bishop of Rome, he did much less set by their doings then before.

John Cauell.

John Cauell agreeing in other matters with them, answered that the cause why he did forbear the coming to the Church, was, that the Parson there had preached two contrary doctrines. For first in a Sermon that he made at the Queens first entrye to the crown, he did exhort the people to believe the Gospel: for it was the truth, and if they did not believe it, they should be damned. But in a second Sermon, he preached that the Testament was false in forty places, which contrariety in him was a cause amongst other, of his absenting from the Church.

Robert Drakes.

ABout the fourth day of Marche next after, Robert Drakes also was examined, who was Parsō of Thūdersley in Essex, and had there remained the space of three years. He was first made Deacon by Doctor Taylor of Hadley, at the commandment of Doctor Cranmer, late Archbyshop of Caūterbury. And within one year after (which was the third of the reign of king Edward) he was by the said Archbyshop and Doctor Ridley Bishop of London, admitted Minister of God's holy word & Sacraments, not after the order then in force, but after such order as was after established, & was presented unto the said benefice of Thundersley by the Lord Rich, at the suit of Master Caust • n and Master Treheron: and now notwithstanding was sent up by the said Lord Riche, with the others before mentioned: and at his coming to the Bishop of Winchester, was by him demanded whether he would conform himself like a subject to the laws of this realm then in force. To y ^e which he said he would abide all laws that stood with the laws of GOD: and thereupon was committed to prison, where he and the rest above named did remain ever sithens.

William Tyms.

NOW remaineth likewise to declare the examinatiō of William Tyms, Deacō & Curate of Hocley in Essex. But before I come to his examination, first here is to be opened and set forth the order & manner of his trouble, how and by whom he was first apprehended in Essex, and frō thence sent up to London: the story whereof followeth in this manner.

*The Story of William Tyms Deacon, and Curate of Hockeley, with the manner of his taking.

THere was at Hocley in Queen Mary's days two Sermons preached in the Woodes, the which woods wear appertaining to Master Tyrrell, and the name of the one wood was called Plumbrow wood, and the other Becheswood, and there was at the same Sermons an honest man and his wife with him, whose name was John Gye, the which Gye was Master Tyrrels servant, and did dwell under him, being his Herd at a farm of his called Plomborow. Shortly after it was know̄ to Master Tyrrell, how that his woods were polluted with Sermons, the which he did take very evil, and much matter did rise about it, as an unlawful assembly: the which was laid to John Gyes charge, because he did not disclose that unlawful act to his Master, being then in the commission of the peace, appointed at that time to keep down the Gospel, y ^t which he did to the uttermost, as it may appear in many of his acts. Good God give him reap̄tance, if it be thy will.

Shortlye after it pleased Mayster Tyrrell to come to Hockley, to sift out this matter, and to know who was at these preachings. Well, there were found many faults: for it is supposed there were a hundred persons at y ^e least. So it pleased Mayster Tyrrell to begin first with John Gye, and asked him where that noughty fellow was that served their parish one Tyms: for it is told me (said he) that he is the causer to bring these noughty fellows into the country. Therefore I charge thee Gye to fet me this noughty fellow Tyms for thou knowest where he is. No said Gye, I do not know. So in no wise he could not make him fette him.

Then stepped forth another of M. Tyrrels men, willing to show his Mayster pleasure, whose name was Richard Shereffe, & said to his master: Syr I know where he is. Well said master Tyrrell, go to the Constables and charge them to bring him to me.

So this Shereffe being diligent, made sure work, and had him brought before his Master with the Constables, whose names be these, Edward Hedge, and John. James.

So when he came before Master Tyrrell, then Mayster Tyrrell commanded all men to depart: & it was wisely done, for he was not able to open his mouth against Tyms without reproach, and there he kept him about three hours. But there were some that listened at the walls, and heard M. Tyrrell say thus to Tyms.

Me thinketh (said he) that whē I see the blessed Rood, it maketh me think of God?

Why Syr, said Tyms, if an Idol that is made with man's hands doth make you remember God: how much more ought the creatures of God, as man being his workmāship, or the grass, or the trees that bringeth forth fruit, make you remember God.

So Mayster Tyrrell ended his talk with Tyms, it should seme in an heat, for he brast out and called him traytorly knave.

Why Syr, said Tyms, in king Edward's days you did affirm the truth that I do now.

Affirme, quoth Tyrrell? nay by God's body, I never thought it with my heart.

Well said Tyms, then I pray you M. Tyrrell bear with me, for I have been a Traitor but a while, but you have been a Traitor 6. years.

After this Tyms was sent to Londō to the bishop, & from him to the Bishop of Winchester, and so from him to the Kynges Bench, & then was Mayster Tyrrels rage ceased with thē that were in the woods at the sermons. So M. Tyrrel took away Gyes coat, & gave it to John. Traiford, and sent him to S. Tosies to see good rule kept there.

Whē Tyms came before the Bishop of London, there was at that time the Bishop of Bathe, & there was William Tyms examined of his faith before them both. So mightily god wrought with this true hearted man, that he had wherewith to answer them both, for the Constables did say that brought him before the bishop, that they never heard the like. Then the bishop (as though he would have had Tyms to turn frō the truth) said to the Constables: I pray you (said he) give him good counsel that he may turn from his error. My Lord, said the Constables, he is at a point, for he will not turn.

Thē both the Bishops waxed weary of him, for he had troubled them about a six or seven hours. Then the Bishops began to pity Tyms case, & to flatter him, saying: Ah good fellow (said they) thou art bold, & thou hast a good fresh spirit, we would thou haddest learning to thy spirit. I thank you my Lord's said Tyms, and both you be learned, & I would you had a good spirit to your learning. So thus they broke up, & sent Tyms to the Bishop of Winchester, and there were Edward Hedge and John James the Cōstables aforenamed discharged, & Tyms was commanded to the Kings Bench, whereas he was mightily strengthened with the good men that he found there.

And thus hitherto ye have heard, first upon what occasion this William Tyms was apprehended, how he was entreated of M. Tyrrell the Justice, & by him sent up to the Ordinary of the Dioces, which was Rishop Boner: who after certain talk & debating he had with the said Tyms, at length directed him to the Bishop of Winchester, being then Lord Chancellor, and yet living, and so was commanded by him upon the same to the Kings Bench.

Here by the way is to be understanded, that Tyms as he was but a Deacon, so was he but simply or at least not priestly appareled, forasmuch as he went not in a gown, but in a coat: and his hosen were of two colors, the upper part white, & the nether stocks of sheep's russet. Whervpō the proud prelate sending for him to come before him, and seeing his simple attire, began to mock him saying: Ah syra, are you a Deacon? Yea my Lord that I am, quoth Tyms. So me thinketh said the Bishop, ye are decked like a Deacon. My Lord said Tyms, my vesture doth not so much vary from a Deacon, but me thinketh your apparel doth as much vary from an Apostle.

So then there spake one of the Bishops Gentlemen: My Lord (said he in mockadge) give him a chair, a toste, and drink, and he will be lusty. But the Bishop bad, have him away, and commanded him to come before him again the next day at an hour appointed.

But winchester for lack of leisure, or because of sickness growing upon him, or for what cause else I know not either would not, or could not attend unto him, but returned him again to his Ordinary Bishop from whence he came. So william Tyms being put of again to Bishop Boner, was placed together and coupled with the other five Martyrs above named, and with them brought together to public examination before the Bishop, the 21. day of March, first in the Bishops Palace of London: where the said Bishop after his accustomed manner proceeding against them, enquyred of them their faith upon the Sacrament of the alter. To whom they answered, that the body of Christ was not in the sacrament of the alter really and corporally after the words of consecration spoken by the Prieste, of the which opinion they had been of long time, some later, some sooner, evē as God of his mercy did call them unto the knowledge of his Gospel.

Then the Bishops Chapleines began to reason with thē, but with no great authorities either of the scriptures, or of the ancient fathers (ye may be sure) as other their large conferences with the learned do already declare.

An other examination of Tyms and Drakes, and the rest, before the Bishop of London.

THe xxiij. day of the same month next after, the Bishop sent again for Tyms and Drakes, and Ex officio did object unto them certain Articles, the sum and manner whereof were the same which before objected to Whittell, Green, Tudson, Went, Burn, Eliza • . Foster, Lashford, look pag. 1589. And the 26. day of the same month, he sent for the other four ministering unto thē also the same general articles. Unto the which they all in effect answered in matters touching their faith, as did y ^e said Bartl. Grene and the rest. Other appearinges they had, as the Bishops common manner of proceeding was, more (as I have often said) for order and form of law, thē for any zeal of justice.

But in conclusion, the xxviij. day of this Moneth of March, William Tyms and Robert Drakes with the other 4. above named, were brought to the open Consistory in Paul's before the said Bishop of London to be condemned for heresy.

The bishop first began in this or like sort: Tyms, quoth he, I will begin with thee first, for thou art and hast been the ringleader of these thy companions, thou hast taught them heresies, & confirmed them in their erroneous opinions, and hast indeuored as much as in thee lieth, to make them like unto thyself. If thy fault had not tended to the hurt of other, I would thē have used thee more charitably, and not have brought thee to this open rebuke, I would according to the rule of Christ in the 18. of Matthew, have told thee thy fault between me & thee: if thou wouldest not have heard me, I would not so have left thee, but I with two or three other, would have exhorted thee: if that would not have served, then would I have told the Church. &c. But for that thy fault is open & manifest to the world, and thou thyself remainest stout in thine error, this charitable dealing is not to be extended towards thee, I have therefore thought good to proceed by another rule, whereof S. Paul speaketh. 1. Tim. 5. Such as sin, rebuke thē openly, that other may fear. For this cause art thou brought before me in the face of this people, to receive judgment according to thy deserts. Let me see what thou canst say, why I should not proceed against thee as thine Ordinary.

My Lord (quoth Tyms) will you now give me leave to speak? yea quoth the Bishop. Then said Tyms: My Lord, I marvel that you will begin with a lie. You call me the ringleader & teacher of this company, but how untruly you have said, shall shortly appear: for there is none of all these my brethren, which are brought hither as prisoners, but when they were at liberty and out of prison, they dissented from you and your doings, as much as they do at this present: and for that cause they are now prisoners.

So it is evident that they learned not their Religiō in prison. And as for me, I never knew them, until such time as I by your commandment was prisoner with them: how could I then be their ringleader and teacher? So that all the world may see how untruly you have spokē. And as for my fault which you make so grievous, whatsoever you judge of me. I am well assured that I hold none other religiō, thē Christ preached, the Apostles witnessed, the primative church received, & now of late the Apostolical and Evangelical preachers of this realm have faithfully taught: for the which you have cruelly burned them, and now you seek our blood also. Proceed on hardly by what rule you will: I force not, I do not refuse you for my Ordinary.

Then said the Bishoppe, I perceive thou wilt not be counted their ringleader. How sayst thou, wilt thou submit thyself to the catholic Church as an obedient child: in so doing thou shalt be received and do well enough, otherwise thou shalt have judgment as an heretic.

Then one of the prisoners (whose name is not certainly known) said: my Lord, you are no upright Judge, for you judge after your own lust. But if you will judge us according to the holy Testament of Christ, which is the word of truth, we will accord to your judgment: for unto that word we wholly submit our selves. But as for your judgment without that truth, God shall condemn. And this prisoner was very earnestly in hand with the bishop, that they might be judged by the word of God.

With this the Bishop was offended, calling him busy knave, and commanded him to hold his tongue, or else he should be had away to a place of smaller ease.

Then Tyms answered and said: My Lord, I doubt not but I am of the Catholic Church, whatsoever you judge of me. But as for your Church, you have before this day renounced it, and by corporal oth promised never to consent to the same. Contrary to the which you have received into this realm the Popes authority, & therefore you are falsely perjured & forsworn all the sort of you. Besides this, you have both spoken and written very earnestly against that usurped power, & now you do burn men that will not acknowledge the Pope to be supreme head.

Have I, quoth the bishop? Where have I written anything against the church of Rome?

My Lord, quoth Tyms, the Bishoppe of Winchester wrote a very learned Oration entitled De vera obedientia, which containeth worthy matter against the Romish authority. Unto the which book you made a Preface, inueying largely against the Bishop of Rome, reproving his tyranny and falsehood, calling his power false and pretēced. The book is extant, and you cannot deny it.

Then was the Bishoppe somewhat abashed, and looking vpō such as were present, spake very gently saying: Lo, here is a goodly matter in deed. My Lord of Winchester being a great learned man, did write a book against the supremacy of the Popes holiness, and I also did write a preface before the same book, tending to the same effect. And thus did we because of the perilous world that then was. For then was it made treason by the Laws of this realm to maintain the Popes authority, and great danger it was to be suspected a favorer of the See of Rome, and therefore fear compelled us to bear with the time for otherwise there had been no way but one. You know when any uttered his conscience in maintaining the Popes authority, he suffered death for it.

And then turning his tale unto Tyms, he said: But since that time, even sithence the coming in of the queenes majesty, when we might be bold to speak our conscience, we have acknowledged our faults, and my Lord of Winchester himself shamed not to recant the same at Paul's Cross. And also thou thyself seest that I stand not in it, but willingly have submitted myself. Do thou also as we have done.

My Lord, quoth Tyms, that which you have written against the supremacy of y ^e pope, may be well approved by the scriptures. But that which you now do, is against the word of God, as I can well prove.

Then another, I suppose it was Doctor Cook, said: Tyms, I pray thee let me talk with thee a little, for I think we two are learned alike. Thou speakest much of the scripture, and yet understandest it not. I will tell thee to whom thou mayest be compared. Thou art like to one which intending to go on hunting, riseth up early in the morning, taketh his houndes, and forth he goeth up to the hills, and down into the valleys: he passeth over y ^e fields over hedge and ditch, he searcheth the woods and thickets: thus laboreth he all the whole day without finding any game. At night home he cometh weery of his travel, not having caught anything at all: and thus fareth it by thee. Thou laborest in reading of the Scriptures, thou takest the letter, but the meaning thou knowest not, and thus thy reading is as unprofitable unto thee, as hūting was unto the man I spake of even now.

Syr quoth Tyms, you have not well applied your similitude: for I praise God, I have not read the scriptures unprofitably: but God, I thank him hath revealed unto me so much as I doubt not is sufficient for my salvation.

Then said the Bishop: You brag much of knowledge, & yet you know nothing: you speak much of scripture, & you know not what scripture is. I pray thee tell me: How knowest thou that thing to be the word of God, which thou callest Scripture.

To this answered Rob. Drakes, that he did know it to be the word of God, for that it doth show unto thē their salvation in Christ, and doth revoke & call back all mē frō wicked life, unto a pure and undefiled conversation.

The bishop replied, that y ^e heathē writers have taught precepts of good living, as well as the scripture, & yet their writings are not esteemed to be God's word.

To this answered Tyms, saying: the old Testament beareth witness of those things which are writ̄ in y ^e new, for (quoth he) there is nothing taught in the New Testament, but it was foreshowed in the law and Prophets.

I will deny all, quoth the Bishop, I will deny all: what sayest thou then? Then Robert Drakes alleged a sentence in Latin out of the Prophet Isaiah in the 59. chap. of his prophecy: Spiritus meus qui est in te. &c My spirit which is in thee, and my words which I have put in thy mouth, shall not depart out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from hence forth even forever: meaning thereby to prove, that he which had the spirit of God, could thereby discern and judge truly which was God's word: but before he could explicate his mind, he was interrupted by the bishop, who spake unto Doctor Pendleton, saying:

Mayster Doctor, I pray you say somewhat unto these folks that may do them some good. Then D. Pendleton, as he leaned nere unto the Bishop, covered his face with both his hands, to the end he might the more quietly devise what to say, but other talk was presently ministered, so that for that time he said nothing.

And thus much William Alesbury witness hereof being present thereat, so far as he heard, hath faithfully recorded and reported. What more was spokē and there said (for they made not yet an end a good while after) because he departed then out of the house, he doth not know, nor did not hear.

Then the bishop after this and such like communicatiō thus passed between them, proceeding at length in form of law, caused both his articles and answers to the same, there and then to be openly read: the sum of which his confession recorded and left by his own hand writing, tēded to this effect as followeth.

*The Articles for the which William Tyms of Hockley in Essex, was condemned in the Consistory in Paul's, the xxviij. day of March, with his answers and confession upon the same.

FFrst I did truly confess and believe, that I was baptized in the true Catholic Church of Christ: for when I was baptized, there was the Element and the word of God, according to Christ's institution. And my Godfathers and Godmother did promise for me, and that I should forsake the Devil and all his works, and that I should keep God's commandments, and believe all the articles of the Christian faith: the which I do believe at this day, and with God's help I trust to do, while I live: for it was not the wickedness of the Minister that made the Sacrament of none effect. &c.

Item, I confessed two Sacraments, and but two in Christ's true Church: that is, the Sacrament of Baptism, and the Sacrament of the body and blood of Christ, and that Christ is present with his sacraments, as it pleaseth him.

Item, I confessed that Christ hath a visible Church, wherein the word of God is truly preached, and the sacraments truly ministered.

Item, I confessed the See of Rome to be as the late bishop of Winchester hath written in his books De vera obediencia, to the which I said unto the Bishop of London, that he had made a godly Preface: & also John Bale hath plainly declared in his book called the Image of both churches, even so much as I believe thereof.

Item, I confessed the Mass to be blasphemy to Christ's death and passion.

Item, I confessed that in the Sacrament of the alter Christ is not present neither spiritually nor corporally, but as they use it, it is an abhominable Idol.

Last of all, I confessed the bishop of Londō to be mine Ordinary.

After this, the Bishop falling to entreating and persuasions, earnestly exhorted him to revoke his heresies, (as he termed them) and to refourme himself unto the Church of Rome, and not to stick so much to the literal sense of the Scriptures, but to use the interpretation of the old Fathers.

To which Tyms answered: I will not reform myself thereunto. And I thank God of this day: for I trust he will turn your cursinges into blessings.

And furthermore asking this question, he said: And what have you to maintain the real presence of Christ in the sacrament, but only the bare letter.

We have (quoth the bishop) the catholic church.

No, said Tyms, you have the popish church of Rome for you, for which you he perjured and forsworn. And the See of Rome is the See of Antichrist: and therefore to that church I will not conform myself, nor once consent unto it.

Then the bishop seeing his constant boldness to be unmovable, proceeding to his condemnation, pronounced the sentence definitive upon him, and gave him over to the secular power.

*The condemnation of Robert Drakes.

After, calling for Robert Drakes, he used towards him the like manner of exhortation that he did before. To whom Drakes said: As for your church of Rome, I utterly defy and deny it, with all the works thereof, even as I deny the devil and all his works.

The bishop then using his accustomed order of law, w ^t his like exhortations, at last gave him the like blessing that Tyms had, and so charged the Sheriff with him.

The condemnation of Thomas Spurge, and of the other three martyrs.

Thomas Spurge being next demanded if he would return to the catholic Church, said as followeth: As for your church of Rome, I do utterly deny it: but to the true catholic church I am content to return, and continue in the same, whereof I believe the Church of Rome to be no part or member. Thē in fine, calling the rest in their courses, and upon the like demands receiving the like answers, the said bishop gave unto ech of them their several judgments, & so ridding his bloody hands, committed thē unto the custody of the Sheriffs of London, who sent thē unto Newgate, whither they went all most joyfully, abiding there the Lord's good time, wherein they should seal this their faith with the shedding of their blood: which they most stoutly and willingly performed, the 14. day of April, as before is mentioned.

Letters of William Tyms.

To his faithful sister in the Lord, parishioner in the town of Hockley, named Agnes Glascocke.

THe grace, mercy, and peace of God our Father thorough Jesus Christ our Lord and Savior, with the sweet comfort of his holy and mighty spirit, to the performance of his will, to your everlasting comfort be with you my dear sister Glascocke, both now and evermore. Amen.

My most dear and entirely beloved sister, yea mother I may right well call you for the motherly care which you have always had for me, I have me most heartily commended unto you, giving God most hearty thanks for you, that he hath given you so loving a heart to Christ's poor Gospel, & his poor afflicted flock for the same: and as you have full godly begun, so I beseech God to give you power, to go forward in the same, and never more to look back fearing neither fire, neither sword: and then I warrant you, you have not far to run.

And now my dear heart, remember well what I have taught you when I was present with you, and also written being absent, and no doubt we shall shortly meet again with a most joyful meeting. I go upon Friday next to the Bishop of London's Colehouse, which is the .20. day of March, where I think it will be hard for any of my friends to speak with me. Howbeit I trust I shall not long tarry there, but shortly after be carried up after my dear brethren and sisterne which are gone before me into heaven in a fiery chariot: therefore now I take my leave of you till we meet in heaven: & hye you after. I have tarried a great while for you: and seeing you be so long a making ready, I will tarry no longer for you. You shall find me merely singing, Holy, Holy Holy, Lord God of Sabbath, at my journeys ende. Therefore now my dear heart, make good hast and loiter not by the way, • easte night take you, and so ye be shut out of the gate with the foolish virgins. And now my sister, in witness that I have taught you nothing but the truth, here I write my name with my blood, for a testimonial unto you, that I will seal the simple doctrine which I have taught you, with the rest. And thus fare you well: and God defend you from Antichrist and all his Ministers the false Priests. Amen.

These words following were written w ^t his own blood.

Continue in prayer.

Ask in faith.

And obtain your desyer.

An other letter of the said W. Tyms, wherein he doth comfort his sister Glascocke, being in great sorrow and repentance, for going to the Mass.

God be merciful unto you, pardon & forgive all your sins, & send you faith to believe the same, that you may be partaker of his heavenly Kingdom, Amen.

My dear sister, I have me most heartily commended unto you & as I have lamented your falling from God, by being partaker with that Idolatrous Priest, so have I since I heard of your earnest repentance, very much rejoiced, and also praised almighty God for his mercy shown unto you, in that he hath not left you to yourself, but since your denial he hath shown his mercy on you by looking back on you as he did on Peter, and so caused you to repent as Peter did, & bitterly to weep for your sins: where as if God had left you to yourself, you had run forward from one evil unto another, till at the length your heart should either have been hardened, or else you should have dispayred of the mercy of God. And seeing that God hath been so merciful unto you as he hath been, be you not unthankfull unto him for the same. For I certyfie you that your sorrowful heart that you have had, doth declare unto me that God hath pardoned and forgivē all your sins for the bloodshedding of that immaculate lamb Jesus Christ our Lord and Savior.

Therefore as Peter after the time that Christ had forgiven him his sin, did boldly confess Christ before all his enemies: even so my dear heart in the Lord, seeing that God hath so mercyfully pardoned and forgiven your sins, now cleave unto him and be at defiance with his enemies the Papists: & as they do bear witness with their Father the Devil by going to the Church and shedding of the innocent blood of all those that will not go with them, even so do you bear witness with Christ, by not coming there, for all those that do go thither shall be partakers of their brethren's blood that is shed for the testimony of Christ except they repent & amend: which grace that they may so do, I beseech the eternal God for his Christ's sake if it be his good will, to give them in his good time. And the same good God that hath been so merciful unto you to call you to repentance, him I beseech to keep you in his fear & love, that you may have always affiance in him, and evermore seek his honor & glory to your everlasting comfort in Christ, Amen. Thus fare you well from the kings bench this. 28. of August.

An other letter of W. Tyms to certain godly women of his parish, followers of the Gospel.

GRace, mercy and peace from GOD the Father, through our Lord Jesus Christ be with you both now and evermore. Amen.

Deare sisters, I have me most heartily commended unto you, thanking you for the great kindness shown unto me in this time of my imprisonment, and not only unto me, but also unto my poor wife and children: and also for the great kindness that you show unto all the living saints that be dispersed abroad, and are fain to hide their heads for fear of this cruel persecution.

Deare sisters, when I do remember your constancy in christ, I call to remembrance the constancy of diverse godly women, as Susanna, Judith, Hester, and the good wife of Nabal, that thorough her godly conditions saved both her husbands life, and all her household, when David had thought to have slain him for his churlish answer that he sent him. Also I do remember Rahab that lodged the Lord's Spyes, howe God preserved her and her whole household for her faythfulnesse that she bare to God's people. So I do believe, that when the Lord shall send his Angel to destroy these Idolatrous Egyptians here in England, and shall find the blood of the Lamb sprinkled on the door posts of your harts, he will go by & not hurt you, but spare your whole households for your sakes. Also I do remember Mary Magdalene, how faithful she was: for she was the first that preached the resurrection of Christ. Remember the blessed Martyr Anne Askew in our time, & follow her example of constancy. And for the love of God take heed that in no case you do consent to Idolatry, but stand fast to the Lord, as the good woman did that had her seven sons put to death before her face, and she always comforting them, yea and last of all suffered death her self for the testimony of her God, which is the living God. Thus I beseech God to send you grace and strength to stand fast to the Lord, as she did, and then you shall be sure of the same kingdom that she is sure of: to the which kingdom I pray God bring both you and me. Amen.

An other Letter of William Tyms to his friend in Hockley.

THe grace of God the Father, through the merits of his dear son Jesus our Lord and only Savior, with the continual aid of his holy and mighty spirit, to the performance of his will, to our everlasting comfort, be with you my dear brethren, both now and evermore. Amen.

My dearly beloved, I beseech God to reward the great goodness that you have shown unto me, seven fold into your bosoms: and as you have always had a moste godly love unto his word, even so I beseech him to give you grace to love your own soul, and then I trust that you will flee from all those things that should displease our good and merciful God, and hate and abhor all the company of those that would have you to worship God any otherwise then is contained in his holy word. And beware of those masters of Idolatry, that is, these papistical Priests. My dear brethren, for the tender mercy of God, remember well what I have said unto you and also written, the which I am now ready to seal with my blood. I praise God that ever I live to see the day, and blessed be my good and merciful God, that ever he gave me a body to glorify his name. And dear hearts, I do now write unto you for none other cause, but to put you in remembrance, that I have not forgotten you, to the end, that I would not have you forgette me, but to remember well what I have simply by word of mouth and writing taught you. The which although it were moste simplye done, yet truly, as your own conscience beareth me record: and therefore in any case take good heed that you do not that thing which your own conscience doth condemn. Therefore come out of Sodom and go to heaven ward with the servants and martyrs of God, least you be partakers of the vengeance of God that is coming vpō this wicked natiō, from the which the Lord our God defend you, and send us a joyful meeting in the kingdom of heaven: unto the which God bring you all. Amen. Thus now I take my leave of you forever in this world, except I be burned amongst, you which thing is uncertain unto me, as yet.

An other Letter of William Tyms, giving thanks to his parishioners, for their charity shown to his wife being brought to bed of a child in his captivity.

THe everlasting peace of our dear Lord and only savior Jesus Christ, with the sweet comfort of his holy & mighty spirit, to the increase of your faith, to the performance of his will, and to your eternal comfort in the everlasting kingdom of heaven, be with you, my dear brethren and sisterne both now and ever, Amen.

My most dear brethren & sisterne in our Lord and savior Jesus Christ, I have me most heartily commended unto you, with hearty thanks for all the great liberality that you have shown unto me, & specially now in this time of my necessity, whē that God hath sent my poor wife a child in my captivity: which is no little care to me, so to provide, that I might keep both the child & my wife from the Antichristian church: the which thing, I thank my good god, through his most gracious providence, I have yet done though it be (as you know) great charge, not to me, but to y ^e congregation of God: & it greueth me that I have been so chargeable to thē as I have been, & specially you my dear brethrē, I being so unworthy a member as I have been, & also of so small acquintance: but such is the merciful goodness of God, so to move your hearts with charity towards me. And as he hath moved your hearts so to do, even so I beseech God to give you power to forsake & refuse all things the which be displeasant in his sight, & to do all things which be requisite to a Christiā: & send you grace to go forwards in the same as you have godly begun, neither fearing fire nor sword. And my most dear hearts, remember well the simple plain doctrine the which I have taught you & also writ̄ unto you, which was y ^e truth, & for a testimony of the same, I trust that you shall shortly hear, or else see that I will seal the same with my blood. And in the mean time I desire you all to remember me in your prayers, as I know you do, & as with God's help, I will do for you, that God for his dear son Christ's sake, will so finish the days of our pilgrimage, that we may rest together with Abrahā, Isaac & Jacob, in the everlasting kingdom of heavē: to the which I beseech the eternal God for his Christ's sake to bring both you and all yours. Amen.

An other Letter of William Tyms to his sister Colfoxe and Agnes Glascocke.

GRace & peace from God the father of all mercy, through the merits of our dear savior Jesus Christ be perceived & felt in the harts of you my dearly beloved sisters in the Lord, by the mighty working of the holy Ghost the comforter, both now and evermore. Amen.

My most dear and entyrely beloved sisters in the Lord after my most hearty commendations, according to my most boūden duty, I do as I am accustomed, or at least bound to do: that is, I give you warning of your enemies, which be the Papists, and take good heed to them, for they serve a crafty master, yea, and as S. Peter saith, he sleepeth not, but goeth about like a roaring Lyon, seeking whō he may devour. For your old familiar friends or worldly companions, when they see that you will not run to the Idols Temple with them, it will seem a strange thing unto them, that ye run not to the same excess of riot, as S. Peter saith, and therefore they will speak evil of you, rail on you, and persecute you.

But my dear sisters, let it not trouble you, for it is but to try you, and let it not seem a strange thing unto you. But when they do so, remember wherefore it is, and for whose sake, even because you will not forsake God as they do. For the hatred they bear you, is for the word of God, and then it is God's cause, and I tell you he will revenge it. And therefore if ye be railed on and troubled for his sake, think yourselves most happy. For if you suffer with the Patriarchs, Prophets, and Apostles, then shall you be sure to be partakers of the same joy that they are in. Yea you have heard by the word of God howe cruelly the tyrants always have persecuted the true members of Christ, as he himself hath promised, that they shall do unto the end of the word.

By the way I will bring to your remembrance the holy Martyr S. Stephen, who for favoring, maynteyning, and defending the same doctrine that we now suffer for, was called a blasphemer, and stoned to death at Jerusalem. And Christ's Apostles were diuerslye afflicted the world over, for the same by this viperous generation. Antipas the faithful witness of Christ was slain at Pergamos. Iasan for receiving of Paul and Silas with other disciples & teachers of the Gospel, was brought before the counsel at Thessalonica, and accused for a seditious traitor against Caesar. No marvel therefore though at this day we be vexed on the same sort, maintaining the same cause, & fauoring the teachers thereof. Is there any other reward following the true servants of God now, thē hath been afore times? No surely, for so hath Christ promised. And if they have persecuted him, needs must they persecute his members, if they have called the master of the house Belzebub, so will they do his household: You shall be hated of all men (saith Christ) for my names sake.

It is no new thing my dear hearts, to see the true menbers of Christ handled as in our days they be, as it is not unknown to you how they be cruelly entreated, & blasphemed w ^t out any reasonable cause. For heretics must they be taken, which follow not their traditions. And then they may as well cal christ an heretic, for he never allowed their dirty ceremonies. He never went a procession w ^t a Cope, Cross, or Candlestick. He never censed Image, nor sang Latin service. He never sat in confession. He never preached of Purgatory, nor of the popes pardons. He never honored saints, nor prayed for the dead. He never said mass, mattins, nor euensong. He never commanded to fast Friday nor Uigil, Lent, nor Aduēt. He never hallowed church nor chalice, ashes, nor palms, candles, nor bells. He never made holy water nor holy bread: with such like. But such dumb ceremonies, not having the express commandment of God, he calleth the leaven of the Pharisees and damnable hypocrisy: admonishing his disciples to beware of thē. He curseth all those that addeth to his word such beggarly shadows, wiping their names clean out of the book of life S. Paul saith, they have no portion with Christ, which. wrap themselves again with such yokes of bondage.

Therefore my dear hearts, seeing that our good God hath by the light of his holy word delivered us frō all such darck, blind, dumb, beggarly traditions of men, stand fast in the liberty wherewith Christ hath made you free, and wrap not yourselves again in the yoke of bondage. But let us always be ready, looking for the coming of our Lord & savior Jesus Christ, which, as S. Peter saith, will come as a thief in the night. And as our Captayne Christ saith: If the good man of the house knew what hour the thief would come, he would surely watch.

Therefore my dear harts, be of good comfort, although the world never rage so sore against you. And for youre comfort make well the great mercy of God, who according to his promise, for y ^e weakness of our nature hath so asswaged the heat of the fire, that our dear brethren which are gone before us, to the sight of all men, have found it rather to be joy then pain. And think you surely that God will be as merciful unto you, as he hath been unto them: and say with S. Paul: Who shall separate us from the love of God? shall tribulation, or anguish, or persecution, either hunger either nakedness, either peril, either sword▪ as it is written: for thy sake are we killed all the day long. &c.

Therefore my dear sisters, if to save your lives, any dissembling Gospellers would have you to go to the Idols temple with them, say unto them: No for my master christ saith: He that would save his life, shall loose it. And in another place to comfort us he saith: There shall not one hear fall from your head, without it be your heavenly fathers will. And therefore say you that you will not be of that sort, that be neither hot nor cold, least God should spew you out of his mouth. But make them this answer, saying. S. Paul saith: Bear no strange yoke with the unbelievers. For what fellowship hath righteousness with unrighteousness, what company hath light with darkness, what concord hath Christ with Belial, either what part hath he that believeth, with an Infidel? How agreeth the temple of God with Images? And ye are the temple of God, as God saith, I will dwell among them, walk among them and will be their God, and they shall be my people. Wherefore come out from among them, and separate yourselves (saith the Lord) and touche no unclean thing: so will I receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord.

Thus mine own bowels in the Lord, as I began, so make I an end, bidding you beware of your enemies, and take up your Cross and follow your captain Christ in at the narrow gate here by persecution, and then you shall be sure to reign and rejoice with him in his everlasting kingdom, which he himself hath purchased with his own most precious blood: to whom with the father and the holy Ghost, be all honor both now and forever. Amen.

*An other letter of William Tyms, with an exhortation to all God's faithful servants to eschew the society of Idolaters, and God's enemies.

GRace be with you, and peace from God the father, and from the Lord Jesus Christ.

I thank my God with all remembrance of you always in my prayers for you, and pray with gladness, because of the fellowship which y • • aue in the Gospel, from the first day that I knew you, until this day: and I am surely certified of this, that he which hath begun a good work in you, shall go forth with it, until the day of Jesus Christ, as it becometh me to judge of you: whom I have in my heart, and as companions of grace with me, even in my bonds. And thus I pray that youre love may increase more and more in knowledge. Good brethrē, I most heartily desire God, that as you have a willing mind to comfort my vile earthly body in this time of persecution, so he will strengthen you with his holy spirit, that my imprysonment do not discomfort, but rather strengthen and comfort you, to see the goodness of God shown unto me, in that being a man without learning, & brought before three such bishops concerning worldly wisdom, he gave me both mouth and wisdom: in so much that the Bishop of London went away in a great hast from me, and after that he sent his man with a Bible, turning to the 9. chapiter to the Heb. and the bishop of Bath looking on it, said: What meaneth my Lord? this maketh nothing for his purpose. Then I looked on it, and said: my Lord seeth that I was weak, and therefore he hath holpen me: for here he hath condemned the sacrifice of your mass: for you say that you offer a daily sacrifice in your Mass: both for the quick & the dead: and here S. Paul saith: Without bloodshedding there is no forgiveness of sins: therefore that is here condemned. He answered, Yea, saith he so? So say all such heretics: and so forth with many like arguments: which my neighbors that heard then, can declare, therefore I leave them. Thus have I written, that you should not be afeard, but call upon God, as he hath commanded us to ask, and we shall have: Seek, and you shall find, knock and it shall be opened unto you. Also he hath commanded us to call on him in the day of trouble, and he hath promised to hear us. Therefore if we have not both mouthe and wisdom at his hand, the fault is in us, that either we will not repent us of our wickedness, and amend our lives or else we be unfaithful: and believe not the promises of God: and so we our selves are the cause that this wisdom is lacking in us. Therefore let us repent and amend our lives, and God is merciful. And i • any case, as I have always said unto you, since I first knew you, so say I now: beware of Idolatry, and of your good intents if not, mark what hath followed upon them that hath left God's commandments, and done their own good intents. Remember when the children of Israel had made them a golden calf, did not God say they had mard all, and would have destroyed them, had not Moses earnestly prayed for them? I let many other places alone that proveth the wrath of God to come upon the people for Idolatry: therefore as we will avoid the wrath of God, let us keep us vnstayned from it. You have examples out of the Old Testament, how loath the godly fathers were to be partakers with the wicked. And yet to see how little we regarded it, it would make any Christian man's heart to weep. God send us more grace. First look in the 11. and 12. of Genesis, Abraham, because he would not be partaker of their Idolatry, fled from the people of Chaldea being his native country. Also in the 19. of Genesis, Lo • at the commandment of the angels departed from Sodom, least he tarrying with the Sodomites, should have been consumed with them. In the 21. of Genesis, Sara would not suffer Ishmael which was given to mocking, to keep company with her son Isaac, least he should also become a mocker. Look in Num. the 16. Moses at God's appointment commanded the people to depart from the dwelling places of Chore, Dathan, and Abiron, least they also should be all wrapped in their sins and to pearish among them. So do I, even as Moses commanded them that they should not keep company with those wicked people, least y ^e vengeance of god should light on thē so do I give you warning that you should not keep company with the Idolaters in their idolatrous temples, lest the wrath of God came upon you to destroy you.

Look what S. Paul saith in his second Epistle, and the 6. chap. to the Corinth. Set yourselves (saith he) therefore at large, and bear no strange yoke with the unbelievers, for what fellowship hath righteousness with unrighteousness? what company hath light with darkness? what concord hath Christ with Belial? either what part hath he that believeth, with an Infidel? How agreeth the temple of God with Images? And ye are the temple of God, as saith God: I will dwell among them, & walk among them, and will be their God and they shall be my people. Wherefore come out from among them, and separate yourselves (saith the Lord) and touche no unclean thing.

Good brethren, mark what cometh of keeping company with the wicked. Sirach saith: He that toucheth pitch, shall be defiled withal: and he that keepeth company with the proud, shall clothe himself with pride. Even so he that is familiare with Idolaters, cannot be vnstamed from idolatry, except he do it to win them to Christ, as there be but a few that do: Yea it may not be where Idolatry is openly committed, as for an ensample: Peter, so long as he continued with Christ and Christ's disciples, he continued in the truth, preached the truth, confessed openly Christ to be the son of the living God, and promised that he would not only go to prison, but also to very death with him: but when he came once into the Court into the Bishops house, he straight way was strikē with such a fear, that a poor maiden and simple ruffin (such a one as my L. of London hath, that said: By God's blood, if I meet with any of these vile heretics, I will thrust an arrow in him:) when Peter (I say) was amongst them, he denied his master, and swore that he never knew him, whom he, before he came there, boldly confessed before all men: and again, after that he had repented him of his wicked deed, he boldly preached to the believing Jews, commanding them among other his godly exhortations, to save them selves frō that untoward generation. How many of our priests before this storm of persecution whē the Gospel was truly preached, were bold, and could say, they would die rather, then deny their Master? But whē they come once into the bishops houses, they preach no more Christ, but utterly deny him: therefore I pray GOD keep them from thence, or else send them more grace and strength. It is needful to pray: therefore watch in prayer.

Paul, all the while he was among the Bishops, was a cruel persecutor, but after he was called of God from the Bishops, he became a true preacher: therefore God keep all Christian men out of the hands of our bishops. S. Paul in the xv. to the Rom. saith: I dare not speak any of those things that Christ hath not wrought by. He saith also: I beseech you brethren, mark them that make division, & give occasions of evil, contrary to the doctrine that ye have learned and them avoid, for they that are such, serve not the Lord Jesus Christ: but their own bellies, and with such sweet and flattering words deceive the hearts of the simple. Our master Christ himself hath given us warning which they be: for he hath set the plain mark on them, in the 24. of Math. If they say here is Christ, or there is Christ, believe them not, saith Christ. If they say, he is in the desert, go not forth. If they say, he is in the secret place, believe them not. And I pray you, where can he be more secret, then in so small a piece of bread? for my Lord of London, like a liar, said to me, that after y ^e words be spoken, there remaineth neither bread nor wine. Then I asked him what he said to David, where he saith: Thou shalt not suffer thy holy one to see corruption? how say you to that? Will not the sacrament of the Aultar putrefy or corrupt? He answered, Yes. I asked him, what it was that did corrupt, if there were neither bread nor wine. He answered, and said, the accidences. I said unto him, it was a mad accidence without substance, for you say, there is neither bread nor wyne, and then there is nothing to corrupt: with many such like arguments.

Therefore beware of them, for they go about to deceive you with such arguments. Say not but ye be warned, & a great deal the more worthy of youre damnation, if they deceive you, because you have had so much warning. Repent you betimes of your sinful lives, and amend, & then no doubt but God will either turn their hearts, or ells take them away, or else he will give us that, that he promised to his Disciples, if we be contented to take the same reward that they had. And if we disdain the one, let us not look for the other. For he that will be his fathers heir must be contented to receive his fathers correction. For s. Paul saith in the xii. to the Romans: If we be not under correction, whereof all are partakers, then are we bastards, and not sons.

And you know what belongeth to a bastard: he shall not be his fathers heir. And i • we remember our selves well how negligent we have been to keep our fathers commandment, we shall find our selves worthy to be corrected at his hand. If we refuse his correction, he will refuse us to be his sons. I pray you look what he promised to his Disciples, and I pray you also look how willingly they received it. And so must we do, if we will be partakers with them. First let us see what Christ promised to his Disciples. Look in the x. of saint Matthew, and there shall you see these words: Behold I send you forth as sheep among Wolves. Be wise therefore as serpentes, and innocent as doves. Beware of men, for they shall deliver you up to the counsels, and shall scourge you in their Synagogues: ye shall be brought before the head rulers and kings for my names sake. But when they put you up, take ye no thought: how or what ye shall speak: for it shall be given you in the same hour what ye shall speak. For it is not you that speak, but the spirit of my father which speaketh in you &c. Read the whole Chapt. for it is very comfortable to a Christian man: and mark it well, and you shall find what we ought to do in the time of persecution. Also look in the 2. Epistle of S. Paul to the Corinth. and the 4. chap. he saith: For we which live are always delivered unto death for Jesus sake, that the life also of Jesus might appear in our mortal flesh. Thus you hear y ^t S. Paul doth boast of persecution: even so should we, for it is the way to bring us to rest.

Therefore let us strive to enter in at y ^e narrow gate, and let us remember the saying of S. Paul in the 21. chapt. of the Acts of the Apostles, when he was going to Ierusalē. when he was in the house of Phillip the Evangelist, there came in a Prophet, and took of his girdle, and bound his hands and his feet, saying: Thus shall they do with the man that oweth this girdle, when he cometh to Jerusalem. When the Disciples heard that, they would have persuaded him that he should not go thither. Here you shall see what answer this Pastor made them: he was a faithful shepherd: What do ye weeping and breaking of my heart? I am not ready to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.

Yet I think there be some that will say, that I needed not to have ben takē, if I would have kept me out of the way. But I say unto, that the shrinking away of so many of our shepherds as be gone, maketh so many of y ^e flock to scatter: which will be required at their hands, of y ^e master of the sheep. What shall he say to them at the day of accompt when they shall come to receive their wages? He shall say to them: Departe from me ye wicked her • linges, for when ye saw the Wolf come ye ran away, and left my sheep in the wilderness. If you had been good shepherds ye would rather have lost your lives, then have lost one sheep committed to your charge through your fault. And I pray you, what case be the sheep in, when their shepherd runneth away from them? I need not to tell you, you know the danger that followeth so well.

Therefore let us pray to God to send us faithful shepherds, & also obedient sheep, that will not hear a strangers voice. I would all men would mark well the saying of s. Paul in the 8. to the Rom. where he saith in these words: Who shall separate us from the love of God? Shall tribulation, or anguish, or persecution, either nakedness, either peril, either sword? As it is written: For thy sake are we killed all day long▪ and are counted as sheep appointed to be slain: nevertheless we overcome strongly through his help that loved us. Yea, I am sure that neither death neither life, neither Angels, neither rule, neither power, neither things present neither things to come, neither height, neither depth, neither any other creature shall be able to separate us from the love of God: and so forth. Also he saith in another plac: All that will live godly in Christ Jesus, must suffer persecution. Thus I prove it to be our heavenly fathers rod: therefore let us thankfully receive it like obedient Children, and then our father will love us.

Yet hear what S. Peter saith in his first Epistle and the fourth Chapiter: Dearely beloved (saith he) be not troubled in this heat which is now come among 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, you may be merry and glad. If ye be railed on for the name of Christ, happy are ye, for the spirit of glory, and the spirit of God resteth upon you. On their parte he is evil spoken of, but on your parte he is glorified. Here S. Peter saith it is no strange thing: and that I have partly proved before, because we have nothing else promised us in this world.

Therefore let us call on God for grace. Be ye sure that they can do nothing to us, till God permittt it. As for ensample: look in the first book of kings, the xix. chapiter you shall see how Saul persecuted David, purposing to kill him: but his labor was in vain.

Also in the 3. book of kings, the 19. cha. Jezebel threatened & sware to slay Elias, but the Lord preferred him. Also in the 2. chap. of Job, you see that Satan could do nothing to Job, till God suffered him, neither exercise his cruelnesse any further then God had appointed him. The godly woman Susanna, in the 8. of Daniel, thorough the false accusation of y ^e wicked judges, was even at a point to die, yet God wonderfully delivered her. These have I written to put you in remembrance, that man can do no more then is y ^e will of God: therefore let us not resist his will but refer all to him: and let us be doing that thing that God hath commanded us in his holy word.

Deare brethren, for the blood of Christ refuse not the Cross of Christ, but remember the saying of the godly mā David in his .119. Psalm, where he saith: It is good for me that I have been in trouble, that I may learn thy statutes. In the same place he saith: Before I was in trouble, I went wrong but now I have kept thy word. Even so it is in trouble with us, for the word of God was never so sweet and comfortable, as it is now that we be in trouble. Also S. Paul saith in the fifth chapter to the Rom. We rejoice in tribulation: For we know that tribulation bringeth patience, patience bringeth experience, experience bringeth hope, and hope maketh not ashamed.

Also I pray you remember the saying of S. Paul in the second to Timothy and the first chapter where he saith Be not ashamed to testify the Lord: neither be ashamed of me. Even so say I unto you, dear brethren: Be not ashamed of my imprisonment, neither sorry, but rejoice with me, that it hath pleased God of his goodness to call me to such a dignity as this shall be unto me, if I may have his grace to loose my life (which I regard as most vile) for his names sake: for then I shall be sure to find it again with advantage: Therefore I desire you all that you will pray with me unto almighty god: y ^t he of his merciful goodness will send me his grace & strength, that I may continue unto y ^e end: as I will pray for you, y ^t God will preserve you frō all the wicked ways of Antichrist, & strengthen & comfort you, if it be his good pleasure y ^t you shall suffer any thing for his names sake: as he hath faithfully promised to do. And I certify you, y ^t if all mē knew y ^e comfort they should receive at y ^e hand of God, being in prison, I think there would come mo to prison thē there do. For surely we find such comfort at y ^e hand of God since we have been in prisō: that we had rather die then to be abroad to see their idolatry that is committed among them that be abroad: beside the seeking one of an others blood, w ^t other wickedness to much. God send me more grace. But I trust amongst you there be none such: & if there be, repent and amend, least it be verified on you, that is spokē by the Prophet Ierem. 2. cha. where he saith, My people hath committed two great evils. They have forsaken me the fountain of the living waters, and digged them pittes: pittes (I say) that are broken, and can hold no water, Also in the vii. he saith: Take heed: ye trust in counsels that beguile you, and do you no good. In the 23. he saith: Hear not the words of the Prophets that preach their own dreams. Good brethren beware of those false Prophets that I have given you warning of.

Dearely beloved, hear I make an end of this time, desiring the same health both of body and soul, unto you all that I would have myself: and I end with the same that S. Pter saith in his first Epistle and the 5. chap. Submitte yourselves therefore under the mighty hand of God, that he may exalt you when the time is come. Cast all youre care on him for he careth for you. Be sober and watch, for your adversary the Devil like a roaring Lyon walketh about, seeking whō he may devour, whom resist steadfast in faith: remembering that ye do but fulfill the same afflictions that are appointed to youre brethren that are in the world. The God of all grace that called you unto his eternal glory, by Christ Jesus, shall his own self, after you have suffered a little affliction, make you perfect, shall settle, strengthen, and stablish you. To him be glory and dominiō forever, and while y ^e world endureth. Amen.

Greete one another with an holy kiss of love. Peace be with you all which are in Christ Jesus. I pray you all say, Amen. These be in the same prison where I am: the Bishop of S. David's, Doctor Taylor of Hadley, master Philpot, and my singular good father M. Bradford, with five other of Sussex lay men.

I desire some good brother, to write this new, for I wrote it (as I do many times) with fear. For if the kepers had found me, they would have taken it from me, & my pen and ink also.

Good brethren, I am kept alone, and yet I thank God he comforteth me past all the comfort of any man: for I thank him, I was never meryer in Christ.

A certain godly Supplication exhibited by certain inhabitauntes of the Country of Norfolk, to the Commissioners coming down to Norfolk and Suffolk, fruitful to be read and marked of all men.

IN most humble and lowly wise, we beseech your honors right honorable Commissioners, to tender and pity the humble suit of us poor men, and true, faithful, and obedient subjects: who as we have ever heretofore, so intend we with God's grace, to continue in Christian obedience unto the end (and according to the word of God) with all reverend fear of God, to do our bound̄ duty to all those superior powers, whom God hath appointed over us, doing as S. Paul saith: Let every soul be subject to the superior powers. For there is no power but of God: but those powers that are, are ordained of God. Wherefore whosoever resisteth the powers, the same resisteth God, & they that resist, get themselves judgment. These lessons (right honorable Commissioners) we have learned of the holy word of God, in our mother tongue.

First, that the authority of a king, Queen, Lord, and other their officers under them, is no tyrannical usurpation but a just, holy, lawful, and necessary estate for man to be governed by, and that the same is of God, the fountain and author of righteousness.

Secondly, that to obey the same in all things not against God, is to obey God: and to resist them, as to resist God. Therefore as to obey God in his Ministers & Magistrates bringeth life: so to resist God in them, bringeth punishment and death. The same lesson have we learned of S. Peter saying: Be ye subject to all human ordinances for the Lord's sake, whether it be to the king, as to the moste highest, or to the Lieutenaunts sent from him to the punishment of evil doers, but to the praise of such as do well. For so is the will of GOD, that with well doing, ye should stop the mouths of foolish and ignorant men, as free, and not as having the lybertie to be a cloke to malice, but as the servants of God. Wherefore, considering with our selves, both that the Magistrates power is of God, and y ^t for the Lord's sake, we be bound to Christian obedience unto them, having now presently a commandment, as though it were from the Queens majesty: with all humble obedience due to the regal power and authority ordained of God (which we acknowledge to stand whole & perfectly in her grace) and w ^t due reverence unto you her graces commissioners, we humbly beseech you with patience and pittye to receive this our answer unto this commandment, guen unto us.

First, right honorable Commissioners, we have considered our selves to be, not only English men, but also Christians, and therefore bound by the holy vow made to God in our Baptism, to prefer God's honor in all things, and that all obedience (not only of us mortal men, but even of the very Angels and heavenly spirits) is due unto God's word: in so much that no obedience can be true and perfect, either before God or man, that wholly and fully agreeth not with God's word.

Then have we weighed the commandment concerning the restitution of the late abolished latin service givē unto us to descent and disagree frō gods word, & to command manifest impiety, and the overthrow of godliness & true religion, & to import a subversion of the regal power of this our native country & realm of England, with the bringing in of the Romish Bishops supremacy, with all errors, superstitions, and idolatry, wasting of our goods & bodies, destroying of our souls, bringing with it nothing, but the severe wrath of God: which we already feel & fear least the same shall be more fiercely kindled upon us. Wherefore we humbly protest, that we cannot be persuaded, that the same wicked commandment should come from the Queens majesty, but rather from some other, abusing the Queens goodness and favor, and studying to work some seat against the Queen, her crown & the Realm, to please with it the Roman Bishoppe, at whose hands the same thinketh hereafter to be advanced.

As the Agagite Aman wrought maliciously against the noble king Ahasuerus: and as the Princes of Babel wrought against the good king Darius: so think we the queenes most gentle heart to be abused of some, who seeking thenselves & their own vain glory, procure such commandments as are against y ^e glory of God. For we cannot have so evil an opinion in her majesty, that she should subvert y ^e most godly & holy religiō (so accordingly to gods word set forth by y ^e most noble, virtuous, and innocent king, a very saint of God, our late moste dear king Edw. her graces brother) except she were wonderfully abused: who as hating reformation, will rather the destruction of all others, then acknowledge their errors, & to be according to gods word, reformed. For truly y ^e religiō lately set forth by K. Edw. is such in our consciences, as every Christian man is bound to confess to be the truth of God, and every member of Christ's church here in England must needs embrace the same in heart, and confess it with mouth, & (if need require) loose and forsake, not only house, land, & possessions, riches, wife, children, and friends: but also (if God will so call them) gladly to suffer all manner of persecution, and to loose their lives in the defense of GOD'S word and truth set out amongst us. For our Savior Christ requireth the same of us, saying: Who soever shall be ashamed of me and my word before this adulterous and sinful generation, the son of man will also be ashamed of him, when he shall come in the glory of his father with the holy Angels. And again saith he: Who soever will confess me before men I will confess him before my father that is in heaven. And who soever will deny me before men, I will also deny him before my father that is in heaven. And whosoever shall speak a word against the son of man, it shall be forgiven him: but who soever shall rail against the holy ghost, it shall not be forgivē him.

We humbly beseech the Queens Majesty, and you her honorable Commissioners, be not offended with us, for confessing this truth of God, so straightly given us in charge of Christ: neither bring upon us that great sin that never shall be forgiven, and shall cause our Savior Jesus Christ in the great day of judgment, before his heavenly Father & all his Angels, to deny us, & to take frō us the blessed price and ransom of his bloodshed, wherewith we are redeemed.

For in that day, neither the Queens highness, neither you, nor any man shall be able to excuse us, nor to purchase a pardon of Christ for this horrible sin and blasphemy of casting aside, and condemning his word. We cannot agree nor consent unto this so horrible a sin: but we beseech God for his mercy to give us and all men grace, moste earnestly to flee from it, and rather (if the will of God be so) to suffer all extremity and punishment in this world, then to incur such damnation before God.

Manasseh, who restored again the wickedness of idolatrous religiō (before put down by Hezekiah his father) brought the wrath of God upon the people: so that y ^e scriptures saith: Notwithstanding the reformation made by Josiah, the Lord turned not from the fierceness of his great wrath wherewith he was angry against Judah, because of the provocation with the which Manasseh provoked him. And the Lord said: even Judah will I take away from my presence, as I cast away Israel: & I will cast away this Citty of Jerusalem, and the house whereof I said: my name shall be there. Jeroboam, who at Bethel and Dan erected up a new found service of God, and not only sinned himself, but also made all Israel to sin with him so that not only he was damned for commanding, but the wrath of God came upon all Israel, for obeing that his ungodly commandment. Yet was it not so heinous offense to bring man Idolatry neither yet heard of, as after reformation made by the godly kings and princes, by the virtuous and holy Bishops, by the Prophets and servants of God, to reject and cast of the word and true Religion of GOD, and to receive again a damned impiety.

This moste heinous offense is now offered unto us: although the same be painted and coloured with y ^e name of reformation, restoring of religion, ancient faith, with the name of the catholic Church, of unity, Catholic truth, & with the cloke of feigned holiness. These are sheep skins, under the which (as Christ saith) ravening Wolves cover themselves. But Christ willeth us to look upon their fruits, whereby we may know them: and truly this is no good fruit, to cast aside God's word, and to bānish the English service out of the Churches, and in the place of it, to bring in a latin tongue unknown unto the people. Which as it edifieth no man, so hath it been occasion of all blindness and error among the people. For afore the blessed reformation begun by y ^e most noble Prince of godly memory the queenes good father, and by our late holy and innocent king, her good brother finished: it is not unknown what blindness & error we were all in, when not one man in all this realm unlearned in the latin, could say in English the Lord's prayer, or knew any one article of his belief, or rehearse any one of y ^e x. cōmandementes. And that ignorance, mother of mischief, was the very root and well spring of all Idolatry, Sodomitical Monkery, and whorish chastity of vnmaryed priests of all whoredom, drunkenness, covetousness, swearing, & blasphemy, with all other wicked sinful living. These brought in the severe wrath and vengeance of GOD plaging sin with famine and pestilence: and at last the sword consumed and avenged all their impiety and wicked living. As it is greatly to be feared, the same or more grievous plagues shall now again follow.

We cannot therefore consent nor agree that the word of God and prayers in our English tongue which we understand, should be taken away from us, and for it a latin service, we wote not what (for none of us understand it) to be again brought in amongst us, specially seeing that Christ hath said: My sheep hear my voice and follow me, & I give to them everlasting life.

The service in English teacheth us, that we are the Lord's people, and the sheep of his pasture: and commandeth that we harden not our hearts, as when they provoked the Lord's wrath in the wilderness, least he swear unto us, as he did swear unto them, that they should not enter into his rest.

The service in Latin is a confused noise: which if it be good, (as the say it is) yet unto us that lack understanding what goodness can it bring? S. Paul commandeth, that in the Churches all things should be done to edifying, which we are sure is God's commandment. But in the Latin service nothing is done to edifying, but contrarily all to destroy those that are already edified and to drive us from God's word and truth, and from believing of y ^e same and so to bring us to believe lies and fables, that tempting and provoking God, we should be brought into y ^e judgment that blessed Paul speaketh of, saying: Antichrist shall come according to the working of Satan, with all manner of power and signs and lying wonders, in all deceiuablenes of unrighteousness in those that pearish: because they have not received the love of the truth, that they might be saved. And therefore God will send them strong delusion, that they should believe lies & be damned, as many as have not believed the truth, but have approved vntighteousnesse.

Thus altogether drawn from God, we shall fall into his wrath through unbelief, till he swear unto us, as he did unto the unfaithful Jews, that such Infidels shall not enter into his rest.

In the administration of the Lord's supper, which we confessed to be the holy Communion, and pertakinge with Christ and his holy Congregation, we have learned God's holy commandments, and at the rehearsal of everyone of them, to ask God mercy for our most grievous transgressions against them, and to ask grace of God to keep them in time to come, that the same may not only outwardly sound in our ears, but also inwardly by the holy ghost be written in our hearts.

We have learned also the holy prayer made for the Queens Majesty: wherein we learn that her power and authority is of God: therefore we pray to God for her, that she and all magistrates under her, may rule according to God's word: and we her subjects obey according to the same.

Truly (most honorable Commissioners) we cannot think these things evil, but think them moste worthy to be retained in our Churches, and we would think our selves not to have true subjects hearts, if we should go about to put away such godly prayers, as put us perpetually in memory of our bounden obedience & duty to God and our Rulers. For, as we think, at this present the unquiet multitude had more need to have these things more often and earnestly beaten and driven into them (specially given in many places to stir and trouble) then to take from them that blessed doctrine, whereby only they may to their salvation, be kept in quiet.

Furthermore, we cannot forsake that blessed partaking of the body and blood of our Savior Jesus Christ's institution, ministered with such godly prayers, exhortations, and admonitions, teaching us the knowledge of God, the exceeding love and charity of our loving redeemer Christ, breaking his body upon the cross for our sins, & sh • dding his most precious blood for our redemption, which we in eating of that blessed bread, and drinking of y ^• blessed Cup assuredly believe that we receive, and be perfectly joined with Christ and his holy Catholic Church into one body, and into one unity and brotherly love, whereby eche member faithfully embraceth other. We must needs confess this institution of Christ to be moste holy & godly, whereof we have the only comfort in conscience against sin & damnation, w ^t the assurance of salvation, & whereof hath ensued reformation of many heinous sins, much lawinge, strife, and contention is ended: drunkenness, whoredom, and other vices, in some reformed, goodness and virtue increased and nourished.

In the Latin Mass we never had no such edifying, but only we saw a great many of ceremonies and strange gestures: as tourning of the Prieste, crossings, blessings, breathings, washing of hands, and spreading abroad of his arms, with like ceremonies that we understand not. And concerning the Latin tongue, wherein the Prieste prayeth, we wote not whether he blesseth or cursseth us. We are not partakers of the Sacrament, as Christ's institution appointeth we should be.

In the ministering of the Sacrament, the Priests alter the institution of Christ, committing theft and sacrilege, robbing us of the cup of Christ's blood, contrary to Christ's commandment, saying: Drink ye all of this.

They rob us also of God's word, speaking all things in Latin, which nothing edifieth us either in Faythe or manners. Christ commanded not that his Supper should be ministered in an unknown tongue: but for as much as faith cometh of hearing, and hearing cometh of God's word, howe can we believe Christ's word and promise made unto us in this holy Sacrament, saying: Thys is my body broken for you, and this is my blood of the new Testament, which is shed for you, for the remission of sins, if the same promises of Christ either be not at all recited, or else so recited in Latin, that the Congregation understandeth not or heareth not what is spoken? S. Paul saith thus, reciting the saying of Isaiah: As truly as I live, saith the Lord, all knees shall bow unto me, all tongues shall give praise unto God. Also he saith: Al tongues must confess, that Jesus Christ is the Lord, unto the glory of God the father. The holy Ghost came upon the Apostles in fiery tongues, so that they spake the tongues of all nations under heaven. S. Paul ministered to the Corinthians, and preached to them in their own mother tongue, and rebuked the bringing in of strange tongues into the congregations. We cannot think it to be well, that so holy an Apostle rebuked. And whatsoever virtue the Latin tongue hath to such as understand it, to us English men not understanding it, it is altogether without virtue and edifying, and therefore unmeet for our Churches.

The Priests complain, that we lay men love them not, nor have them in honor. But it is their own fault. For how should we love them, that only seeeke to keep us in blindness and ignorance, to damn our souls, to destroy our bodies, to rob and spoil our goods and substance under a color of pretensed holiness? We know (right honorable Commissioners, what honor is due to such Wolves, & how by the authority of God's word such are to be fled, as pestilences to the Lord's lambes, whom they miserably daily murder.

But we have rather chosen by this our meek supplycation, humbly to desire the Queens majesty, and you her honorable Commissioners, to render God's word again unto the Churches, & to permit us freely to enjoy y ^e same. For we certainly know, that the whole Religion lately set out by the holy saint of God, our late most dear king Edward, is Christ's true religion, written in y ^e holy scripture of God, and by Christ and his Apostles taught unto his Church. Wherefore we cannot allow with safe consciences this refusal of it, and casting of it out of our Churches, for as much as to refuse, cast off, & to reject, is to cast off Christ himself, and to refuse our part in his blessed body broken for our sins, and his blood shed for our redemption. Which thing who so doth, the same without repentance can look for no sacrifice for his sins, but most fearfully wait for the judgment and for that vehement fire that shall destroy Christ's adversaries. For if he that despiseth y ^e law of Moses, is without mercy put to death under two or three witnesses: howe much more grievous torments shall he suffer that treadeth under foot y ^e son of God, and esteemeth the blood of the Testament (whereby he was sanctified) as a profane thing, & cōtumeliously useth the spirit of grace?

Wherefore, we moste humbly pray and beseech the Queens gracious Majesty, to have mercy and pity upon us her poor and faithful subjects, and not to compel us to do y ^e thing y ^t is against our consciences, and shall so incurably wound us in heart, by bringing into the church the Latin Mass and service that nothing edifieth us, and and casting out of Christ's holy Communion and English service, so causing us to sin against our redemption. For such as willingly and wittingly against their consciences shall so do (as it is to be feared many one doth) they are in a miserable state, until the mercy of God turn them which if he do not, we certainly believe, that they shall eternally be damned: and as in this world they deny Christ's holy word and Communion before men, so shall christ deny them before his heavenly father and his Aungelles.

And where as it is very earnestly required, that we should go in Procession (as they call it) at which time the Priest say in Latin, such things as we are ignorant of, the same edifieth nothing at all unto godliness. And we have learned, that to follow Christ's Cross, is another matter, namely, to take up our Cross and to follow chryst in patient suffering for his love, tribulations, sickness, poverty, prison, or any other adversity, whensoever God's holy will & pleasure is to lay the same upon us. The triumphant Passion and death of Christ, whereby in his own person he conquered death, sin, hell, and damnatiō, hath most lively been preached unto us, and the glory of Christ's cross declared by our Preachers: whereby we have learned the causes and effects of the same more lively in one Sermon, then in all the Processions that ever we went in, or ever shall go in.

When we worshipped the divine Trinity kneeling, and in the Litany inuocating the Father, the Son, and the holy Ghost, asking mercy for our sins, and desiring such petitions as the need of our frail estate and this mortal life requireth, we were edified, both to know unto whom all Christian prayers should be directed, and also to know that of God's hand we receive all things, as well to the salvation of our souls, as to the relief of our mortal necessities. And we humbly beseech the Queens majesty, that the same most holy prayers may be continued amongst us: that our Ministers praying in our mother tongue, and we understanding their prayers and petitions, may answer, Amen, unto them. At evening service we understood our Ministers prayers, we wer taught & admonished by the scriptures then read: which in the latin Evensong is all gone.

At the ministration of holy baptism, we learned what league and couenau • t God had made with us, and what vows and promises we upon our part had made namely to believe in him, to forsake Satan and his works, & to walk in the way of God's holy word & commandemētes.

The Christian Catechism continually taught & called to remembrance the same, whereas before no man knew anything at all. And many good men of lx. years, y ^t had been godfathers to xxx. children, knew no more of y ^e godfathers office, but to wash their hands ere they departed the Church, or else to fast five Fridays, bread and water.

O merciful God, have pity upon us. Shall we be altogether cast from thy presence? We may well lament our miserable estate to receive such a commandment, to reject and cast out of our Churches all these most godly prayers, instructions, admonitions, and doctrines, & thus to be compelled to deny God, and Christ our Savior, his holy word, & all his doctrine of our salvation, the candle to our feet, and the light to our steppes, the bread coming down from heaven, that giveth life, which who so drinketh, it shall be in him a well spring streaming unto eternal life: whereby we have learned all righteousness, all true Religion, all true obedience towards our governors, all charity one towards another, all good works that god would us to walk in, what punishment abideth y ^e wicked and what heavenly reward God will give to those that reverently walk in his ways and commandments.

Wherefore right honorable Commissioners, we cannot without impiety, refuse and caste from us the holy word of God which we have received, or condemn any thing set forth by our most godly late king Edward & his virtuous proceedings, so agreeable to God's word. And our most humble suite is, that the commandment may be revoked, so that we be not constrained thereunto. For we protest before God, we think if the holy word of God had not taken some root amongst us, we could not in time past have done that poor duty of ours, which we did in assisting the Queen our most dear sovereign▪ against her Graces mortal foe that then fought her destruction. It was our bounden duty, and we thank God for the knowledge of his word and grace, that we then did some part of our bounden service.

And we meekly pray and beseech the Queens Majesty, for the dear passion of Jesus Christ, that the same word be not takē away out of her Churches, nor from us her loving, faithful, and true subjects: lest if the like necessity should hereafter chance (which God for his mercies sake forbid, and ever save and defend her grace and us all) the want of knowledge of due remembrance of God's word may be occasion of great ruin to an infinite number of her graces true subjects. And truly we judge this to be one subtle part of the devil (enemy to all godly peace and quietness) that by taking God's word from among us, and plantyng ignorance, he may make a way to all mischief and wickedness: & by banishyng the holy Gospel of peace, he may bring upon us the heavy wrath of God, with all manner of plagues: as death, strange sickness, pestilence, morren, most terrible uproars, commotions, & seditions. These things did the Lord threaten unto the Jews for refusing his word, saying: Go, and thou shalt say unto this people: Ye shall hear in deed, but ye shall not understand: ye shall plainly see, and not perceive. Harden the heart of this people, stop their ears, and shut their eyes, that they see not with their eyes, hear not with their ears and understand not with their hearts, and convert and be healed. And I said: how long Lord? And he answered, Until the Cities be destroyed, utterly wasted without habiters, and the houses without men, till the land also be desolate & lie vnbuilded ▪ And the Prophet Micah, considering the contempt of God's word among the Israelites, threatened them thus: When the day, that thy preachers warned thee of, cometh, thou shalt be wasted away. And let no man believe his friend, or put confidence in his brother. Keep the door of thy mouth from her that lieth in thy bosom: for the son shall put his father to dishonor, and the daughter shall rise against her mother, the daughter in law against the mother in the law: and a man's foes shall be evē they of his own household. The same plague threatened Christ unto the Jews, for refusing his peace proffered them in the Gospel, and he wept on the City Jerusalem, which murdered the Prophets, and stoned such as were sent unto her.

The same plagues, we are afraid, will also fall upon us. For whereas heretofore with the receiving of Christ's word and peaceable Gospel we had great benedictions of God especially this Christian concord and holy peace, so that all were at a full and perfect stay in Religion, no man offended with another, but as the sons of peace eche of us with Christian charity embraced other: now, alas for pity, the devil (ridyng upon the red horse, shown unto S. John in the Revelation) is come forth, and power is given him to take peace from the earth. For now a man can go to no place but malicious busy bodies curiously search out his deeds, mark his words and if he agree not with them in despisyng God's word, then will they spitefully & hatefully rail against him and it, calling it error & heresy, and the professors thereof heretics and schismatics, with other odious and despiteful names: as traitors, and not the Queens friends, not favorers of the Queens proceedings: as if to love God's word wer heresy, and as though to talk of Christ, were to be schismatics: as though none could be true to the Queen, y ^t were not false to God: as though none were the queenes friends, but such as despitefully rail on her graces Father and brother, and on God's word that they set forth: as though none favored the Queens majesty, but such as hate all godly knowledge.

And in very deed these things that all this turmoile is made for, are mere inventions of popes, brought into the church, of their own imaginations, without commandment or ensample either of Christ or of his Apostles: and there is not one word in the Bible, that being truly alleged, mayntayneth them, nor any Doctor of Antiquity before S. Augustine's days, as it hath been diverse times sufficiently proved before all the whole Parliament and Conuocation of this Realm. Yet these being mere traditions of Bishops, are set out for God's commandments: and the Queens authority (given to her of God to maintain his word) must be abused to put down God's word And your right honorable Justices & keepers of laws and righteousness, are also abused and made the Bishops apparatours, to set forth such romishe trash, as is to Christ's dishonor, and against the supreme authority of the regal estate of this realm. And we poor subjects, for speaking of that which is truth, and our bounden allegiance, are daily punished: railed upon, and noted for seditions, and not the Queens friends.

But God (who is blessed forever) knoweth that they slander us, and pull the thorn out of their own foot, and put it in ours: for the searcher of harts knoweth, that we bear a faithful and true heart unto her grace, unto all her proceedings, y ^t are not against God and his holy word. And we daily pray unto the heavenly father, to lighten her graces royal heart with the glorious light of his Gospel that she may establish and confirm that Religion, that her graces brother, our most dear king, did set out amongst us: and so governing & ruling this her realm in the fear and true way of God, she may long live, and with prosperity, peace, and honor reign over us.

But we cannot think that those men do seek either God's honor, or her Graces prosperity, or wealth of the realm, y ^t take from her Graces faithful subjects, God's word, which only is the root of all love and faithful obedience under her grace, and of all honesty, good life, and virtuous concord among her Commons. And this we fear, least the root being taken away, the branches will sooone wither and be fruitless. And when the Philistines have stopped up the wellspring, the fair streams y ^t should flow, shall soon be dried up. All our watchmen, our true preachers have taught us, that as longe as we retained God's word, we should have God our gracious merciful father, but if we refused and cast of the Lord's yoke of his doctrine, then shall we look for the Lord's wrath and severe visitation to plague us, as he did the Jews for the like offenses. And Paul saith: God gave to them the spirit of unquietness and uproar, eyes wherewith they should not see, & ears wherewith they should not hear, until this day: And as David said: Let their table be made a snare to take themselves withal, a trap to catch them, and a stumbling block to fall at. Let their eyes be blinded, that they see not, & bow thou down their backs always.

O merciful God, all this is now come upon us, and daily more & more increased, and we fear at last it will so bow down our backs, y ^t we shall utterly be destroyed: the troublesome spirit of uproars & vnquietnesr daily troubleth mens harts, & worketh such unquietness in all places, y ^t no man y ^t loveth quietness, can tell where to place himself. Men have eyes, & see not how grievous offense it is, to cast of the yoke of God's doctrine, & to bear the heavy burden that unfaithful hypocrites lay upon us. We have ears and hear not the warning of God's word, calling us to true repentance, nor his threats against our impiety. Our most sweet table of Christ's word and most holy Communion is taken away, and turned to a moste perilous snare, through the brawling disputations of men. And as the Idol of abomination, betokeneth final subversion unto the Jewish nation: so we fear, this setting aside of the Gospel and holy Communion of Christ, and the placing it. of Romish religion, betokeneth desolation to be at hand, of this noble realm of England.

For the plagues of hunger, pestilence, and sword, cannot long tarry: but except we repent and turn again to y ^e Lord: our backs shall be so bowed, that the like horrible plagues were never seen. And no marvel: for the like offense was never committed, as to reject and cast of Christ and his word, and in plain English to say: We will not have him to reign over us. O Lord howe terrible is it that followeth in the Gospel? Those mine enemies that would not have me to reign over them, bring them hither, and slay them before me. God be merciful unto us, and move y ^e Queens majesties heart, and the hearts of her honorable counsel, and youre hearts (right honorable Commissioners) to weigh these dangers in due time: & to call God's word into your Counsayle, & then you shall see, how it agreeth w ^t this Bishoplike commandment, & to be as ware to avoid the contempt of the eternal God, and dangers of the same, as you are prudent and wise in matters of this world: least if the almighty be contemned, he stretch forth his arm, which no man can turn, and kindle his wrath, that no man can quench.

We have humbly opened unto you our consciences, doubtless sore wounded and grieved by this commandment: and we meekly pray and beseech the Queens majesty, for y ^e precious death & bloodshedding of Jesus Christ our Savior, to have mercy and pity upon us her Graces poor Commons, faithful, and true subjects, members of the same body political, whereof her Grace is supreme head. All our bodies, goods, lands, and lives are ready to do her Grace faithful obedience, and true service of all commandments that are not against God & his word: but in these things that import a denial of Christ, and refusal of his word and holy Communion, we cannot consent nor agree unto it. For we have bound our selves in Baptisne to be Christ's Disciples, and to keep his holy word and ordinances. And if we deny him before men, he will deny us before his heavenly Father and his holy Angels in the day of judgment: which we trust her benign Grace will not require of us.

And we humbly beseech her Majesty, that we be not enforced unto it: but as we serve her grace with body and goods, & due obedience, according to God's commandment: so we may be permitted freely to serve God and Christ our Savior, & keep unto him our souls, which he hath with his precious blood redeemed: that so (as Christ teacheth) we may render to Caesar, that is due to Caesar, and to God, that is due to God.

For we think it no true obedience unto the Queens highness, or to any other Magistrate ordained of God under her, to obey in things contrary to gods word, although the same be never so straitly charged in her Graces name. The Bish. of Winchester hath truly taught in that point, in his book of true obedience, that true obedience is in the Lord, & not against the Lord: as the Apostles answered before the Counsaile at Jerusalem, cōmaundyng them no more to preach in the name of the Lord Jesus: Judge you (said they) whether it be right in the sight of God, to hear you rather thē God. And again they said: We must obey God rather then man. Wherefore we learn, that true obedience is to obey God, king of all kings, & Lord of all Lord's: and for him, in him, and not against him and his word, to obey the Princes and Magistrates of this world, who are not truly obeyed when God is disobeyed, nor yet disobeyed, when God is faithfully obeyed.

Tobias disobeyed not his king, although contrary to his commandment, & contrary to the usage of all other, when they went to Dan, & Bethel, he went unto Jerusalem, & worshipped in the temple of the Lord. The three young men in Babylon, refusing king Nabuchodonosors commandment, pleased God more then the whole multitude that obeyed. And Daniel, that prayed to the God of heavē, contrary to king Darius commandments, bare a more true & faithful heart to the king, thē those wicked Coūsellers, that procured that wicked law, or those that for fear of flattery obeyed it. Which two pestilences (fear & flattery) have ever destroyed true obedience to God and man: when wicked godless men (that care not if the devil were worshipped, so they may get & obtain riches, promotions, and dignities, and worldly glory) turn to and fro, as every wind bloweth: and weak and frail mē fearing loss of goods, punishment, or death, do outwardly in body that thing, that their hearts & consciences inwardly abhorreth: and so outwardly disobey God, and in heart dissemble with man, which dissimulation we think worthy hate of all men, and most uncomely for Christian men.

Wherefore we humbly beseech the Queens Majesty, with pity and mercy to tender the lamentable suite of us her poor subjects, which be by this commandment sore hurt, & wounded in our consciences, and driven to many miseries, & by the malicious attempts of wicked mē suffer great wrongs & injuries, sclaunders, loss of goods, & bodily vexations. We think not good, by any unlawful s • urre or commotion, to seek remedy: 〈◊〉 intend by God's grace, to obey her majesty in all things, not against God & his holy word. But unto such ungodly bishoplike commandments, as are against God, we answer with the apostles: God must be obeyed rather then man. If persecution shall ensue (which some threaten us with) we desire the heavenly Father, according to his promise, to look from heaven, to hear our cry, to judge between us & our adversaries, & to give us faith, strength and patience, to continue faithfully unto the end, & to shorten these evil days, for his chosens sake: and so we faithfully believe he will.

Notwithstanding, we trust the Queens gracious and merciful heart will not suffer such tyranny to be done against her poor, innocent, faithful, and obedient subjects, that daily pray unto God for her: which have no remedy in this world but to sue unto her highness, our most gracious and benign sovereign: whom we pray & beseech, for the dear blood of Christ, to pity our lamentable case and hurt of conscience, and to call back all such commandments as are against God's honor, as the good Kyng Darius, Ahasuerus, Traianus, Theodosius, & diverse other have done: and to permit the holy word of God and true religion (set forth by our moste holy and innocent king Edward, a very Sainte of God) to be restored again unto our Churches, to be frequented amongst us. So shall we grow and increase in the knowledge of God & of Christ, in true repentance and amendment of life: so shall we exhibit true obedience to our lawful Magistrates and all superiors ordained of God: so shall love & charitye (of late thorough this commandment so decayed) be again restored, the honor of her regal estate the more confirmed and established, and godliness and virtuous life among her loving subjects increased and maintained.

And we most heartily pray you (right honorable commissioners) to be means unto the Queens highness, and to her honorable Counsaile, that this our humble suit may be favorably tendered, and graciously heard and granted. And we shall not cease day and night to pray unto the heavenly Father, long to preserve her grace, & all other magistrates in his fear and love, and in prosperous peace and wealth, with long life & honor. Amen.

The story of John Harpole, of the parish of S. Nicholas in Rochester, Joan Beach widow, of Tunbridge, Martyrs.

TOuching the examination of Joan Beach widow, and of John Harpole within the diocese of Rochester, by Maurice B. of the said Diocese, remembrance was made before in the story of Nicholas Hal, pag. 1591. wherein was declared the four articles Consistorial of the bishop, objected and laid, as unto the said Nicholas Hall and his company, so also to this Joan Beach widow: whereof the first was this.

1 That she was of the parish of Tunbridge, in y ^e Dioces of Rochester.

2 Item, that all persons which preach, teach believe, or say otherwise or contrary to that their mother holy Catholic church of Christ, are excommunicate persons and heretics.

3 Item, that the said Joan Beach hath, and yet doth affirm, maintain, and believe contrary to the said mother holy Church of Christ, videlicet, that in the blessed sacrament of the alter, under form of bread and wine, there is not the very body and blood of our Savior in substance, but only a token and memorial thereof: and that the very body and blood of Christ is in heaven, and not in the sacrament.

4 Item, that she hath been, and yet is, amongst the parishioners of Tunbridge, openly noted, and vehemently suspected to be a sacramentarie, and heretic.

Her personal answers to the said Articles.

TO the which foresaid articles, her aunsweares were these. First, that she was and is of the said parish of Tunbridge, in the Dioces of Rochester.

2 That all persons which do preach and hold otherwise and contrary to that, which the holy catholic church of Christ doth, are to be reputed for excommunicate and heretics: adding withal, that nevertheless she believeth not the holy Catholic church to be her mother, but believeth only the father of heaven to be her father.

3 Thirdly, that she hath, and yet doeth verily believe, hold, and affirm, in the Sacrament of the Aultare under fourmes of bread and wyne, not to be the very body and blood of our Savior in substance, but only a token and remembrance of his death to the faithful receiver, and that his body and substance is only in heaven, and not in the Sacrament.

4 Lastly, as touching howe she hath been or is noted and reputed among the parishners of Tunbridge, she said, she could not tell: howbeit she believed, she was not so taken and reputed.

Examination and condemnation of John Harpole and Joan Beach.

THe like matter, and the same four Articles were also the same present time and place ministered to John Harpole by the foresaid bishop Maurice: who after the like aunsweares received of him, as of the other before, adjudged and condemned them both together to death, by one form of sentence, according to the tenor & course of their several sentence, which ye may read before in master Rogers story.

And thus these ii. Christian Martyrs coupled in one confession, being condemned by the bishop, suffered together at one fire, in the town of Rochester, where they together ended their lives about the first day of this present month of April.

John Hullyer Minister and Martyr.

NExte after these ensueth the Martyrdom of John Hullyer, Minister, who first being brought up in the School of Eaton, was afterward Scholar, and then Conducte in the Kings College at Cambridge, and in the same University of Cambridge, suffered under Doctor Thurlby Bishop of Eli, and his Chauncelloure, for the sincere setting out of the light of God's gracious Gospel revealed in these our days. In whose behalf this is to be lamented, that among so many fresh wits and stirring pens in that University, so little matter is left unto us, touching the process of his judgment, and order of his suffering, which so innocently gave his life in such a cause, among the midst of them. By certain letters which he him self leafte behind him, it appeareth, that he was zealous and earnest in that doctrine of truth, which every true Christian man ought to embrace. His Martyrdom was about the second day of this present month of April.

Letters of M. John Hullier Minister.

A Letter of John Hullier to the Christian congregation, exhorting them faithfully to abide in the doctrine of the Lord.

IT standeth now most in hand (O dear Christians) all them y ^t look to be accounted of Christ's flock at that great and terrible day, when a separation shall be made of that sort that shall be received, from the other which shall be refused, faithfully in this time of great afflictions, to hear our master Christ's voice, the only true shepherd of our souls, which saith: Who so ever shall endure to the ende, shall be safe. For even now is that great trouble in hand (as here in England we may well see) that our Savior Christ spake off so long before, which should follow the true and sincere preaching of his Gospel. Therefore in this time we must needs either show that we be his faithful Soldiers, and continue in his battle unto the ende, putting on the armoure of God, the buckler of faith, the breast plate of love, the helmet of hope and salvation, and the sword of his holy word (which we have heard plentifully) with all instance of supplication and prayer: or else if we do not work and labor with these, we are Apostates and false soldiers, shrinking moste unthankfully from our gracious and sovereign Lord and Captain Christ, and leaning to Belial. For as he saith plainly: Who so ever beareth not my cross and followeth me, he cannot be my disciple: And, no man can serve two masters: for either he must hate the one, and love the other, or else he shall lean to the one, and despise the other. The which thing the faithful Prophet Helias signified when he came to the people, and said: Why halte ye between two opinions? If the Lord be God, follow him, or if Baal be he, then follow him.

Now let us not think, but that the same was recorded in writing for our instruction▪ whom the ends of the world are come upon, as the Apostle Saint Paul saith: What so ever things are written aforehande, they are written for our learning. If Christ be that only good and true shepherd that gave his life for us, then let us that bear his mark, and have our consciences sprinkled with his blood, follow altogether for our salvation, his heavenly voice and calling, according to our profession and first promise. But if we shall not so do, certainly (say what we can) although we bear the name of Christ, yet we be none of his sheep in deed. For he saith very manifestly: My sheep hear my voice, and follow me: a stranger they will not follow, but will flee from him, for they know not the voice of a stranger.

Therefore let every man take good heed in these perilous days (whereof we have had so much warning aforehande) that he be not beguiled by the goodly outward show and appearance, as Eve was of our old subtle enemy, whose craft and wiliness is so manifold and diverse, and so full of close windings, that if he cannot bring him directly and the plain straight way to consent to his suggestions, then he will allure him and wind him in by some other false ways (as it were by a train) that he shall not perceive it, to deceive him withal, and to steal from him that goodly victory of the incorruptible and eternal crown of glory, which no man else can have, but he that fighteth lawfully: as at this present day, if he cannot induce him thoroughly as other do, to favor his devilish religion, and of good will and free heart to help to uphold the same, yet he will enueagle him to resort to his wicked and whorish schoolehouse, and at the least wise to be conversant and keep company with his congregation there, and to hold his peace and say nothing, whatsoever he think, so that he be not a diligent soldier and a good laborer on Christ's side, to further his kingdom: by that subtle means flattering him that he shall both save his life, & also his goods, and live in quiet. But if we look well on Christ's holy will and Testament, we shall perceive that he came not to make any such peace upon earth, nor yet that he gave any such peace to his Disciples: I leave peace with you (saith he) my peace I give you, not as the world giveth it, give I unto you. Let not your heart be troubled, nor fearful. These things have I spoken unto you, that in me ye should have peace. In the world ye shall have affliction, but be of good cheare, I have overcome the world. The servant is not greater then his Lord and master: If they have persecuted me, they shall also persecute you. If any man come to me, and hateth not his own father and mother, wife, children, sisters, yea, and moreover his own life, it is not possible for him to be my disciple. Blessed be ye that now weep, for ye shall laughe: and woe be unto you that now laugh, for ye shall mourn & weep. He that will find his life, shall loose it.

Therefore the God of that true peace and comfort, preserve and keep us, that we never obey such a false flattering, which at length will pay us home once for all, bringing for temporal • peace and quietness, everlasting trouble, vexation, and disquietness: for these vain and transitory goods, extreme loss and utter damage of the eternal treasure and inheritance: for this mortal life, deprivation of the most joyful life immortal: finally, the entrance into endless death most miserable, immeasurable pain and torment both of body and soul.

Now conferring these 2. scholemasters together, let us consider the thing well, and determine with our selves which way we ought to take, & not to take the common broad way which seemeth here moste pleasant, and that the most parte of people take. Surely I judge it to be better to go to School with our master Christ, and to be under his Ferula and rod (although it seem sharp and grievous for a time) that at the length we may be inheritors with him of everlasting joy, rather then to keep company with the devils scholars, the adulterous generation, in his school that is all full of pleasure for a while, and at the ende to be paid with the wages of continual burning in the moste horrible lake which burneth evermore with fire and brimstone without any end. What shall then these vain goods and temporal pleasures avail? Who shall then help when we cry incessantly, woe, woe, alas and weal away, for immeasurable pain, grief, and sorrow? O let us therefore take heed betime, and rather be content to take pains in this world for a time, that we may please God. Our Savior Christ the true teacher saith: Every branch that bringeth not forth fruit in me, my Father will take away.

It is also not written in vain: The children of the ungodly are abhominable children, and so are they that keep company with the ungodly. What doeth he else, I pray you, that resorteth to the ministration and service that is moste repugnant and contrary to Christ's holy Testament, there keeping still silence, and nothing reproving the same, but in the face of the world by his very deed it self, declareth himself to be of a false, fearful, dissembling, feigned, and unfaithful heart, and to have laid away from him the armor of light, discouraging as much as lieth in him, all the residue of Christ's host, and giving a manifest offense to the weak, and also confirming, encouraging and rejoicing the hearts of the adversaries in all their evil doing? By which example he doeth show him self, neither to love God, whom he seeth to be dishonored and blasphemed of an Antichristian minister, nor yet his neighbor, before whom he should rebuke the evil, as it is expressly commanded in God's holy law, where it is said: Thou shalt in any wise rebuke thy neighbor, that thou be ar not sin for his sake. Wherefore let such a one never fantasie to deceive him self, that his name is registered in the book of life, to have the stipend of Christ's soldier, except he do the duty and perform the parte of a faithful and right true souldioure, as other have done before. For such fearfulness cometh not from God, as testifieth S. Paul, saying: God hath not given us the spirit of fear, but of power and love. Be not ashamed, saith he, to testify our Lord, but suffer aduersitye also with the Gospel, through the power of God, which saved us, and calling us with an holy calling.

To be now fearful when most need is that we should be of strong hearts, is utterly the rejecting of the fear of God, and plain unfaithfulness and disobedience to the express commandment of our savior Christ, which saith in his holy gospel: Fear not them that kill the body. &c. For what faithfulness do we express towards him, when he saith thus to us, and yet we declare in our doings the very contrary, being ever fearful, even as the unbelieving Israelites, which unfaithfully feared God's enemies the heathen Canaanites, where as he had oftentimes given them commandment by his true Prophet Moses, to do the contrary? For the which cause, all the whole number of that sect were destroyed in process of time in the wilderness, and enjoyed not the pleasant land of promise. Which was a bodily figure shown before, and now agreeing to the promise of the heavenly inheritance, which shall be given to none other, but only to all such as w ^t love unfeigned, be wholly bent, without any fear of man, to fulfil God's holy will and pleasure. But all they that pertain to the lively faith to the winning of the soul, will faithfully stick to the commandment, trusting moste firmly and faithfully, that he that gave the same, will also give strength plentifully to perform it even in the weakest vessels of all, even as we have heard and seen by many and diverse examples, he only be praised therefore.

S. Peter saith: Fear not though they seem terrible unto you, neither be troubled, but sanctify the Lord God in your hearts. Only (saith S. Paul) let your conversation be as it becometh the gospel of Christ. Continue in one spirit, and in one soul, laboring as we do, to maintain the faith of the gospel, & in nothing fearing your adversaries which is to them a token of damnation, and to you of salvation, and that of God: for unto you it is given that not only ye should believe in Christ, but also suffer for his sake. Wherefore let us be right well assured that we shall yield a moste strait reckoning and account, if we transgress the said moste wholesome precepts given us of our master Christ and of his Apostles, and now in this troublesome time wherein the Gospel is persecuted, show our selves fearful soldiers: as it is manifestly declared in the Revelation of S. John, where it is written: That the fearful shall have their parte with the unbelieving and abhominable, in the lake that burneth with fire and brimstone, which is the seconde death. Agayne, it is written in the same Book for our warning: Because thou art betwixt both, and neither cold nor hot, I will spew thee out of my mouth.

Now therefore good Christians, these true testimonies of God's lively word deeply considered and weighed, let us chiefly stand in awe of his most terrible judgments, and be not as they that presumptuously tempt him. Lette him always be our fear and dread. He now chasteneth, he now nourtereth us for our profit, deliting in us even as a loving Father in his beloved child, to make us perfect, and to have us to be partakers of his holiness. He now judgeth us, not utterly taking away his everlasting love and mercy from us, as he doth from the malignant & wicked, that we should not be condemned with the wicked world: but if we now refuse his moste loving chastising, and follow the world, we must needs have our portion with the world. Wide is the gate, and broad is the way which leadeth to destruction, and many there be which go in thereat. But strait is the gate and narowe is the way that leadeth unto life, and few there be that find it. O howe much better is it to go this narrow way with the people of God, then to enjoy the pleasures of sin for a time?

In consideration whereof, let us without anymore slackinge and further delays in this great warninge by God's loving visitation, submit our selves betime under his mighty hand, that he may exalte us when the time is come. And thus I wholly commit you to him, and to the word of his grace, which is able to build further, beseeching you most heartily to pray for me, y ^t I may be strong through the power of his might, and stand perfect in all things, being always prepared and ready, looking for the mercy of our Lord unto eternal rest, and I will pray for you as I am most bound. So I trust he will graciously hear us for his promise sake made unto all Faithful in his dearly beloved son Christ our alone Sauioure, whose grace be with your spirit, most dear Christians, forever. So be it.

John Hullyer being of long time prisonner, and now openly judged to die for the testimony of the Lord Jesus, wisheth heartily to the whole congregation of God, the strength of his holy spirit, to their everlasting health both of body and soul.

Besides these letters, the said John Hullier left also a godly prayer, which if any be disposed to peruse, it is extant in the old book of Acts, to be found, pag. 1515.

A Letter sent unto Boner Bishop of London, from Sir John Mordant Knight, and Edmund Tyrrell Esquire, Justices of peace for the County of Essex.

After the receipt of these Letters, Bishoppe Boner entering to examination of these 4. women above named, laid and objected the like Articles to them, as after his usual form he used to minister, and are before expressed. Whereunto the said women likewise agreeing in the same unity of spirit and doctrine, accorded in their aunsweares, much agreeing unto the other before them.

As first, to the Article in the first place objected they, consented and granted, believing the said Article to be true in every part thereof.

2. To the second, partly they answered, they could not tell what a Sacrament is, Elizabeth Thackuell, and Katherin Hut, adding moreover, that matrimony & Baptism, and the Lord's supper, were Sacraments ordained in the church: but whether the other specified in this article, be sacraments (as they heard them called) ordained by God or not, they could not tell, Margaret Ellys being examined severally, as the other were, vpō the same, how many sacraments there were, answered (as a young maid vnskilled, in her simple ignorance) that she could not tell. Howbeit she had heard (she said) that there was one Sacrament, but what it was she could not tell. &c.

3 To the third likewise they granted, that they were baptized by their godfathers and godmothers, which godfathers and godmothers (said Margaret Ellys) did not then know so much, as she now doth know: Katherine Hut adding withal, and saying, that she was baptized: but what her godfather & godmothers did then promise for her in her name, she could not tell. &c.

4 To the fourth article, Margaret Ellys, and Elizabeth Thackuel did grant thereunto: Katherin Hut said moreover, that she being of the age of 14. years, was of the faith wherein she was Christened, and yet nevertheless the said faith in that age (she said) was but a dead faith, because she did not then understand what she did believe. Joan Horns added that she being 11. years of age, began to learn the faith set forth in K. Edwards days, in the which faith and religion (she said) she hath hitherto, & yet doth, & so will hereafter continue, God so assisting her.

5 To the fifth article, they answered and confessed, according all in this effect, that as touching y ^e Mass, they knew no goodness in it, and as touching the Sacrament of the altar, they believed y ^t Christ's natural body is in heaven, and not in the sacrament of the altar: And as concerning the sea of Rome, they acknowledged no such supremacy in that sea, neither have they anything to do therewith.

6 In aunswearing the sixth article, they did all generally refu • e to be reconciled or united to the church of Rome: or any other Church contrary to that wherein they now stood and did profess.

7 To the seventh article they answered lik • wise that they had so done & said in all things, as is in this article contained: Katherine Hutte adding moreover the reason why: for that (said she) neither the service in Latin, Mass, Matins, and Evensong, nor the Sacraments were used and ministered according to gods word: And furthermore, that the Mass is an idol, neither is the true body & blood of Christ in the Sacrament of the altar, as they make men believe.

8 Their answer to the eight Article, declared that they were all and everyone sent up to Boner by syr John Mordant knight, and justice of peace in Essex (the Lord of his mercy send us better Justices I beseech him) for that they could not affirm the presence of Christ's body and blood to be truly and really in the Sacrament, and for that they came not to their popish parish Church.

9 To the ninth article, they answered and confessed the premisses thereof to be true, and denied not the same: save that Katherin Hut said, that she was of Bocking in Essex of the peculiare jurisdiction of Canterbury, and not of the diocese and jurisdiction of London.

After these their answers received, they were produced again about the 13. of April to further examination, and so at length to their final judgment, where Katherin Hut widow standing before the bishop boldly & constantly stood to that which she had said before, neither yielding to his fair promises, nor overthrown with his terror. Who being required of the Sacrament to say her mind, and to revoke her self unto the fellowshyp of the Catholic faith, openly protested, saying: I deny it to be God, because it is a dumb God and made with man's hands. Wherein the good and faithful Martyr of Christ firmly persisting, so received her sentence, being condemned of Boner to the fire: which she with great constancy sustained by the grace and strength of the Lord, and did abide for the cause and love of Christ.

Joan Horns maid, producted likewise to her judgment and condemnation, with like firmness and Christian fortitude, declared her self a true Martyr and folower of Christ's Testament, giving no place to the adversary: but being charged that she did not believe the Sacrament of Christ's body and blood to be Christ himself, of the which Sacrament (contrary to y ^e nature of a Sacrament) the adversaries are wont to make an idol service: to this she protesting openly her mind, said as followeth: If you can make your God to shed blood, or to show any condition of a true lively body, then will I believe you: but it is but bread (as touching the substance thereof) meaning the matter whereof the Sacrament consisteth: and that you call heresy, I trust to serve my Lord God in. &c.

And as concerning the Romish sea, she said: my Lord (speaking to Boner) I forsake all his abominations, and from them good lord deliver us. From this her stable and constant assertion, when the Bishop was too weak to remove her, and too ignorant to convince her, he knocked her down with the butcherly axe of his sentence. And so the holy Virgin and Martyr committed to the shambles of the secular sword, was offered up with her other fellows a burnt sacrifice to the Lord, In odorem bonae fragrantiae, in the savor of a sweet and pleasant smell.

As touching Margaret Ellis, she likewise persevering in her foresaid confession, and resisting the false Catholic errors and heresies of the Papists, was by the said Boner adjudged and condemned: but before the time of her burning came, prevented by death in Newgate prison, departed and slept in the Lord.

No less strength in the grace of the Lord appeared in the other maid Elizabeth Thackuell, whose heart and mind the Lord had so confirmed in his truth, so armed with patience, that as her adversaries could by no sufficient knowledge of Scripture convict her affirmation, so by no forceable attempts, they could remove her confession. Whereuppon she standing to the death, being in like sort condemned, by the said vnbyshoplyke 〈 in non-Latin alphabet 〉 , gave her life willingly and mildly for the confirmation & sealing up of the sincere truth of God's word.

These iii. innocent and godly women, thus falsely and wrongfully by men condemned for the just quarrel & cause of God's Gospel, were had to Smithfield, and there cruelly bound to the stake, gave their bodies to the tormentors, their spirits they commended to God. For whose glory they were willing and ready to suffer whatsoever the cruel hands of their enemies should work against them, dying more joyfully in the flaming fire, then some of

Thomas Drowry a blind boy, and Thomas Croker Bricklayer, Martyrs.

YEe heard a little before, of two men, the one blind, the other lame, which suffered about the 15. of Maye. And here is not to be forgotten another as Godly a couple, which suffered the like passion and Martyrdom for the same cause of Religion at Gloucester, of the which two, the one was the blind boy, named Tho. Drowrie, mentioned before in the history of B. Hooper, whom the said virtuous Bishop confirmed then in the Lord, and in the doctrine of his word.

With him also was burned another in the same place, and at the same fire in Gloucester, about the fifth of Maye, whose name was Thomas Croker Bricklayer.

Concerning the which blind boy, howe long he was in prison, and in what yere he suffered, I am not certain. Of this credible intelligence I have received by the testimony of y ^e Register then of Gloucester, named John Tailer, aliàs Barker, that the said blind boy at his last examination and final condemnation, was brought (by the Officers, under whose custody he had remained) before doctor Williams then Chancellor of Gloucester, sitting Iudicially with the said Register in the consistory, near unto the Southe door, in the nether ende of the Church of Gloucester. Where the said Chancellor then ministered unto the said Boye such usual articles, as they are accustomed in such cases, and are sundry times mentioned in this book. Amongest which, he chiefly urged the article of Transubstantiation, saying in effect as followeth.

And so he red the sentence condemnatory against the boy, (with an unhappy tongue, and a more unhappy conscience) delivering him over unto the secular power. Who the said v. day of May, brought the said blind boy to the place of execution at Gloucester: together with one Thomas Croker a Bricklayer, condemned also for the like testimony of the truth. Where both together in one fire, most constantly and joyfully yielded their souls into the hands of the Lord Jesus. Ex testimo. Io. Lond.

Their Articles.

THe Articles objected to these and commonly to all other condemned in that Diocese by Doctor Hopton Bishop of Norwich, and by Dunnyng his Chancellor, were these.

1. First, was articulate against them, that they believed not the Pope of Rome to be supreme head immediately under Christ in earth of the universal Catholic Church.

2. Item, that they believed not holy bread and holy water, ashes, palms, and all other like ceremonies used in the Church, to be good and laudable for stirring up the people to devotion.

3. Item, that they believed not after the words of consecration spoken by the Priest, the very natural body of Christ, and no other substance of bread and wine, to be in the sacrament of the Altar.

4. Item that they believed it to be Idolatry to worship Christ in the Sacrament of the Altar.

5. Item, that they took bread and wine in remembrance of Christ's Passion.

6. Item, that they would not follow the Cross in procession nor be confessed to a Priest.

7. Item, that they affirmed no mortal man to have in himself free will to do good or evil.

For this doctrine and articles above prefixed, these three (as is aforesaid) were condemned by Doctor Dunning, & committed to the secular power, Syr John Sylliard being the same time high Sheriff of Norfolk and Suffolk.

And the next day following upon the same, they were all burnt together in the said town of Beckles. Whereupon it is to be thought, y ^t the writ De comburendo, was not yet come down, nor could not be, the Lord Chaunlour Bish. Heath, being the same time at London. Which if it be true then it is plain, that both they went beyond their Commission, that were the executioners, & also the Clergy which were the instigatours thereof, cannot make good that they now pretend: saying, that they did nothing but by a law. But this let the Lord find out, when he seeth his time.

In the mean time, while these good men were at the stake, & had prayed, they said there belief: and when they came to the reciting of the Catholic Church, Syr John Silliard spake to them. That is well said Syrs, quoth he. I am glad to hear you say, you do believe the Catholic Church. That is the best word I heard of you yet.

To which his sayings, Edmund Pole answered, that though they believe the Catholic Church, yet do they not believe in their Popish Church, which is no part of Christ's Catholic Church, and therefore no part of their belief.

When they rose from prayer, they all went joyfully to the stake, and being bound thereto, and the fire burning about them, they praised God in such an audible voice, that it was wonderful to all those which stood by and heard them.

Then one Robert Bacon, dwelling in the said Beckles a very enemy to God's truth, and a persecutor of his people, being there present within hearing thereof, willed the tormentors to throw on fagots to stop the knaves breathes, as he termed them: so hot was his burning charitye. But these good men not regarding there malice, confessed the truth, and yielded their lives to the death for the testimony of the same, very gloriously & joyfully. The which their constancye in the like cause, the Lord grant we may imitate and follow unto the ende. Whether it be death or life to glorify the name of Christ, Amen.

And forasmuch as we have here entered into the persecution of Norfolk and Suffolk, it cometh therefore to mind by occasion hereof, brieflye to touche by the way, some part (for the whole matter cannot be so expressed as it was done (touching the troubles of the towns of Winson and Mendlesam in Suffolk, raised and stirred by the said Syr John Tyrrell & other Justices there) of the like affinitye. The sum and effect of which briefly is thus signified to me by writing.

*The persecution in the Towns of Winson and Mendlesam in Suffolk.

BY the procurement of Syr John Tyrrell Knight and other of his Colleagues, there were persecuted out of the Town of Winson in Suffolk these persons hereafter following. Anno. 1556.

• Maistresse Alice Twaites Gentlewoman, of the age of three score years and more, and two of her servants.
• Humfrey Smith and his wife.
• William Katchpoole and his wife.
• John Maulyng and his wife.
• Nicholas Burlingham and his wife.
• And one Rought and his wife.

Such as were persecuted and driven out of the town of Mendlesam, in the County of Suffolk.

• Simon Harlstone, and Katherine his wife, with his five children. William Whitting, and Katherin his wife. Thomas Dobson and his wife. Thomas Hubbard and his wife. John Doncon and his wife & his maid. William Doncon. Thomas Woodward the elder. One Konnoldes wife. A poor widow. One mother Semons maid.

Besides those that were constrained to do against their conscience, by the help of the parish Priest, whose name was sir John Brodish.

These be the chiefest causes why those above named were persecuted.

FIrst, they did hold and believe the holy word of God, to be the sufficient doctrine unto their salvation.

Secondly, they denied the Popes usurped authority, and did hold all that church of Antichrist to be Christ's adversaries. And further, refused the abused sacraments, defied the mass and all popish service and ceremonies, saying, they robbed God of his honor, & Christ of his death and glory, and would not come at the Church, without it were to the defacyng of that they did there.

Thirdly, they did hold that the ministers of the church by God's word, might lawfully marry.

Fourthly, they held the Queen to be as chief head, and wicked rulers to be a great plague sent of God for sin, &c.

Fifthly, they denied man's free will, and that the Popes Church did err, and many other in that point with them, rebuking their false confidence in works, and their false trust in man's righteousness. Also when any rebuked those persecuted for going so openly, and talking so freely: their answer was, they knowledged, confessed, and believed, and therefore they must speak: and that their tribulation was God's good will and providence, & that his judgments were right, to punish them with other for their sins, and that of very faythfulnesse and mercy, God had caused them to be troubled, so that one hair of their heds should not perish before the time, but all things should work unto the best to them that love GOD, and that Christ Jesus was their life and only righteousness, and that only by faith in him, and for his sake, all good things were freely given them, also forgiveness of sins, and life everlasting.

Many of these persecuted, were of great substance, and had possessions of their own.

Geue God the praise.

For so much as we are now in the month of May, before we overpass the same, and because the story is not long, and not unworthy peradventure of notyng, it shall not grieve the studious Reader, a little to give the hearing thereof, whereby to learn to marvel and muse at the great works of the Lord. They that go down (saith the Psalm) into the sea, laboring upon the water, have seen the works of the Lord▪ and his mighty wonders upon the deep. Psal. 106. &c. The truth whereof may well appear in this story following: which story as it is signified and written to me by relation of the party himself which was doer thereof called Thomas Morse, so I thought to purporte the same as followeth.

Unto all our dearly beloved friends, and the holy Congregation of Jesus Christ, even so many as love God, Grace be with you, and peace from God our Father, and from our Lord Jesus Christ. So be it.

BE it manifest to all unto whom this our certificate shall be seen, that where upon Saturday, being the 13. day of June, at Fulham before the B. of London, 16. of us (whose names here under are subscribed) were condemned to die for the most pure & sincere truth of Christ's verity: which most godly truth hath been from the beginning with the wicked adversaries thereof continually defaced, and is by the Devil and his imps even at this present likewise daily slandered. Vppon which occasion, dearly beloved brethren, we are moved, yea constrained, in the ears of all men to manifest our belief, and also briefly the Articles wherefore we are condemned, for the avoiding of falls reports and slanderous tongues, which might happen by the most ungodly and uncharitable Sermon late preached at Paul's cross the 14. of the said month being Sunday, by M Fecknam now Dean of the same Church: where he in that most worthy audience defamed us to be in 16. sundry opinions, which were a thing prejudicial to all Christian verity, and for a true testimonial thereof, this here under written shall answer our cause, and therefore we pray you that are of God to judge.

The first, we believe we were baptized in the faith of Christ's Church, and incorporate unto him, and made members of his Church, in the which faith we continue. And although we have erred for a certain time, yet the root of faith was preserved in us by the holy Ghost, which hath reduced us into a full certainty of the same, and we do persist, and will by God's assistance to the end. Now mark, that although the minister were of the Church malignant, yet his wickedness did not hurt us, for that he baptized us in the name of the Father, the Son, and the holy Ghost.

There was both the word and the element, and our Godfathers and Godmothers renouncyng for us the Devil and all his works, and confessing the Articles of the Christian faith for us and also witnesses that we were baptized, not in the faith of the Church of Rome, but in the faith of Christ's Church.

1. Item, there are but two Sacraments in Christ's Church, that is, the Sacrament of Baptism, and the Lord's Supper. For in these are contained the faith of Christ his Church: that is, the two Testaments, the law and the Gospel. The effect of the law is repentance, and the effect of the Gospel remission of sins.

2. Item, we believe that there is a visible church, wherein the word of God is preached, and the holy Sacraments truly ministered, visible to the wicked world, although it be not credited, & by the death of Saints confirmed, as it was in the time of Helias the Prophet as well as now.

3. Item, the sea of Rome is the sea of Antichrist, the congregation of the wicked, &c. whereof the Pope is head under the Devil.

4. Item, the Mass is not only a profanation of the Lord's Supper, but also a blasphemous Idol.

5. Item, God is neither spiritually nor corporally in the Sacrament of the alter, and there remaineth no substance in the same but only the substance of bread and wyne.

For these the Articles of our belief, we being condemned to die, do willingly offer our corruptible bodies to be dissolved in the fire, all with one voice assentyng and consentyng thereunto, and in no one point dissentyng or disagreeyng from any of our former Articles.

Apparant also let it be and known, that being of the former Articles before the bloody Bishop examined, the said day and time, we affirmed to believe all that he or they would approve by the Scriptures. But he said that he would not stand to prove it with heretics, but said, they themselves were the holy church and that we ought to believe them, or else to be cut of like withered branches.

Their names subscribed to the same.
• Rafe Jackson.
• Henry Adlington.
• Lyon Cawch.
• Will. Hallywell.
• George Searles.
• John Routh.
• John Derifall.
• Henry Wye.
• Edmund Hurst.
• Laurence Parnam.
• Tho. Boyer.
• Elizabeth Pepper.
• Agnes George.
• Tho. Freeman.
• Will. Stannard.
• Will. Adams.

*Trouble and business in the Diocese of Lichfield.

IN the Diocese of Lichfield, about the 14. of June, in the same year, John Colstocke who was lately come from London before, and now dwelling at Welington, though he suffered no Martyrdom, yet sustained some trouble, being attached and examined by the B. named Rafe Bane, for his Religion, especially for two points, in holding against the realtie of Christ in the Sacrament, and against Auricular confession to be made to the Priest. For y ^e which cause being compelled to recant, he was enjoined in the church of S. Cedde to bear a fagot before the cross, bareheaded, having in the one hand a Taper, and in the other a pair of beads, &c.

Amongst diverse other which in the same diocese, and the same time were suspected & troubled for the like, was Tho. Flyer of Uttoxater Shomaker, Nich. Bail of Uttoxater Capper, Tho. Pyot of Chedall.

Item, Henry Crimes for marrying his wife on Palme Sunday even, &c. Some other also there were which had the like penance enjoined them, as Tho. Johnson, about the 26. day of this month of June, because he sware by the holy Mass before the B. sitting in judgment: who for the same was driven to go before the Cross with his Taper and beads, &c.

Concerning the which Tho. Flyer above named, being a godly and a zealous man, this furthermore is to be noted, and not unworthy of grateful memory, that where as in the Town of Uttoxater commandment was directed unto him amongst others from the Ordinary, for pullyng down monuments of superstition, and namely the Rood loft, he being one of the churchwardens or Sidemen, on a time had talk upon the same with certain of his neighbors, where one wished them ill to chieue, that should go about such an act.

What words passed else amongst them, ministryng matter of further provocation, it is not perfectly known. In fine, the said Flier being offended, and afterward metyng with him that had used such words before, began to common with him of the matter: but in the ende the man so little repented him of those sayings, that he added yet more fierce words, and at length strokes also, in such wise that at that conflict the said Tho. Flyer was slain: and yet so was the matter handled, & such amends was made with money by the murderer and his friends, to the said Fliers wife, that he suffered little or nothing for the same, save only that he was banished that town, and sworn and bound, never to come in it so long as the said Fliers wife should live.

Three men dead in the prison of the Kings Bench.

AFter the burning of these in Stratford, the same month died in the prison of the Kings Bench in Southwarke, one Tho. Parret, and was buried in the backside, the 27. day of the month abovesaid.

Also Martin Hunt (as is reported) in the same prison was famished the 29. day. At which time likewise died in the same prison, as I find recorded, one John Norice, and after the same sort as the other was buried on the backside of the said prison, the day above mentioned.

The first examination of Roger Bernard, before D. Hopton B. of Norwich.

WHen Roger Bernard came before the Bish. first he was asked whether he had been with the Priest at Easter to be shriven, & whether he had received the blessed Sacrament of the alter or no. Unto whom Roger Bernard answered no: I have not been with the Priest, nor confessed myself unto him, but I have confessed my sins unto almighty God, & I trust he hath forgivē me: wherefor I shall not need to go to the priest for such matters, who cannot help himself.