An other Table of them which suffered in France for the like witness of the Gospel.*The French Martyr
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Persecutors.
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Martyrs.
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The Causes.
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Doctor Martial of Paris.
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James Pauane schoolmaster.
At Paris.
An.
1524.
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THis James first being taken by the Bishop of Melden,
or Meaux, was compelled to recant by Doctor Martial. Afterwarde returning again to his confession, he was burnt at Paris. 1525.
Ex. John. Crisp.
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Dionisius de Rieux.
At Melda, or Meaux.
An.
1528.
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This Denys was one of thē which were first burn at Melda, for saying, that the Mass is a plain denial of the death and Passion of Christ. He was always wont to have in his mouth the words of Christ:
He that denieth me before men, him will I deny before my Father,
and to muse upon the same earnestly
•
. He was burnt with a slow fire, and did abide much torment.
Ex Crisp. & alijs.
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Johannes de Cadurco, Bachelor of the Civil law.
An.
1533.
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This John, first for making a Sermon or exhortation to his coūtreymen of Lunosin in France upon Alhallow day: and after, sitting at a feast where it was propounded, that everyone should bring forth some sentence, for that he brought forth this:
Christ reign in our hearts,
and did prosecute the same by the Scryptures in much length of words, was thereupon accused, taken, and disgraded and after burned. At this degradation one of the black Friers of Paris preached, taking for his theme the words of S. Paul. 1. Tim. 4.
The spirit speaketh, that in the latter days men shall depart from faith, giving heed to lying spirits, and doctrine of error. &c.
And in handling that place, either be could not or would not proceed further in the text. Cadurcus cried out to him to proceed, and read further. The Frier stood dumb, and could not speak a word.
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Then Cadurcus taking the text, did prosecute the same, as followeth:
Teaching false doctrine in hypocrisy, having their conscience marked with a hot iron, forbidding to mary, and to eat meats created of God, to be eaten with thanksgiving &c. Ex John. Crispi.
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Promo
••••
of Paris.
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Batthelmew Mylē, a lame creple.
John Burgess, Marchaunt. The receiver of Names. Henry Poille of Co
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beron. Cantella, a Scholemistres. Stephen de la Forge, Marchaunt.
An.
1533.
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These fine here specified, for certain Billes cast abroad and set up, soundyng against the abomination of the Mass, and other superstitious absurdities of the Pope, were condemned and burned in the City of Paris. Henry of Couberon had his tongue bored through, and with an iron wyer, tied fast to one of his cheeks: Who likewise with the other, was burned, as is aforesaid.
Ex Ioanne Crisp.
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Alexander Cano priest, otherwise called Laurentius Crucens.
At Paris. An.
1534.
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For the sincere doctrine and confession of Christ's true religion,
he was burned in Paris, having but small fire, and abydde much torment.
Ex Henr. Pantal.
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The Gray Friers in Paris.
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Doctor Clerke, a Sorbonist.
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John Poynter, a Surgeon.
At Paris.
An.
1533.
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Thys Surgeon being detected and accused by the Friars,
and such as he had cured before of the French pockes,
was first condemned to be strāgled, and then burned: but afterward, because he would not do homage to a certain Idole at the commandment of a Friar that came to confess him, his sentence was turned to have his tongue cut of, and so to be burned.
Ex Crisp.
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A certain Knight of Rhodes, Uncle to this Peter.
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Peter Gaudet, Knight sometimes of Rhodes.
An.
1533.
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This Peter being at Geneva with his wife, was trained out from thence by his uncle,
and put in prison for defense of the Gospel, and after long torments then sustained, was burned.
vide Crisp.
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Quoquillard.
An.
1534.
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At Bezanson, in the countye of Burgundy,
this Quoquillard was burned for the confession and testimony of Christ's gospel.
Ex John Crisp.
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Nicolas a Scrivener.
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John de Phoix.
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Stephen Burlet.
An.
1534.
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These three were executed and burned for the like cause of the Gospel,
in the Citty of Arras: namely, Nicholas a Scrivener, John de Poix, Stephen Burlet.
Ex Ionne Crisp.
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A Gray Frier in the City of Rochell.
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Mary Becandella.
At Fountaynes·
An.
1534.
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This Mary being vertuouslye instructed of her master where she lived,
and being afterward at a Sermon, where a Frier preached, after the Sermō, found fault with his
doctrine, and refined the same by Scryptures. Whereat he disdaining, procured her to be burned at Fountaynes.
Ibidem.
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John Cornon.
An.
1535.
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John Cornon a husband man of Mas
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ō, and vnlottered, but to whom God gave such wisdom, that his judges were amazed, when he was condemned by their sentence, and burned.
Ex Crisp.
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George Borell.
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Jailor.
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The Procurator of the Citty of Grenoble in France.
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The Inquisitor.
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Martin Gonyn.
In Dolphyne.
An.
1236.
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This Martin being taken for a spy in the borders of France, toward the Alps, was committed to prison. In his going out, his Jailor espied about him, letters of Farellus and of Peter Uiret. Wherefore being examined of the kings Procuratour, and of the Inquisitor, touching his faith, after he had rendered a sufficient reason thereof, he was cast into the river and drowned.
Ex John Crisp.
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The kinsfolks and friends of this Claudius.
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Mosinus, an Officer.
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Cladius Paynter a Goldsmith.
At Paris.
An.
1540.
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Claudius going about to convert his friends and kinsfolks to his doctrine was by them committed to Morinus a chief captayn, who condemned him to be burned: but the high Parliament of Paris, correctyng that sentence, added moreover y
t
he should have his tongue cut out before: and so to be burned.
Ex John Crisp.
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Gasper Augerius the Bishops Renter.
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Domicellus, a Franciscane and Inquisitor.
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Stephen Brune, a husbandman.
At Rutiers.
An.
1540.
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Stephen Brune was persecuted of Augerius,
who after his confession given of his faith, was judged to be burned. Which punishment, he took so constantly, that it was to them a wonder. Hys adversaries commanded after his death, to be cried that none should make anymore mention of him, under pain of heresy.
Pantalion addeth moreover, that at the place of his burning called Planuol, the wind rose and blue the fire so from him, as he stood exhorting the people, that he there continued about the space of an hour, in manner, not harmed or scarce touched with any flame: so that all y
e
wood being wasted away, they were compelled to begin the fire again with new fagottes,
& vessels of oil, and such other matter: and yet neither could he with all this, be turned, but stood safe. Then the hangman took a staff, and let drive at his head. To whom the holy Martyr being yet alive, said: When I am judged to the fire, do ye beat me with staves like a dog: With that the hangman with his pike, thrust him through the belly and the guts, and so threw him down into the fire & burned his body to ashes, throwing away his ashes afterward with the wind.
Ex John Crisp.
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Constantine, a Citizen of Rhone with three other.
An.
1542.
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These four for defense of the Gospel,
being condemned to be burned, were put in a doungcart. Who thereat rejoicing, said that they were reputed here as excrements of this world, but yet their death was a sweet odour unto God.
Ex John Crisp.
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John du Beck, Priest.
An.
1543.
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For the doctrine of the Gospel he was disgraded,
and constantly abode the torment of fire in the chief Citty of Champaigne.
Ex John Crisp.
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The Parish Priest of the town of S. Faith in Angeow.
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Also other Priests of the same country.
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Riueracus and his servant.
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Aymond de Lauoy.
Bordeaux.
An.
1543.
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This Aymonde preached the Gospel at S. Faythes in Angeow,
where he was accused by the Parishe Priest there, and by other Priests moe, to have taught false doctrine, to the great decay of their gains. Whereupon, when the Magistrates of Bordeaux had given commandment, and had sent out their Apparitour to apprehend him, he having intelligence thereof, was willed by his friends, to fly and shyfte for himself: but he would not, saying that he had rather never to have been borne, then so to do.
It was the office of a good Shephearde (he said) not to fly in time of peril, but rather to abide the danger, least the flock be scattered: or else least peradventure, in so doing, he should leave some scruple in their minds, thus to think, that he had fed them with dreams and fables, contrary to the word of GOD. Wherefore beseeching them to move him no more therein, he told them,
that he feared not to yield up both body and soul in the quarrel of that truth, which he had taught: saying with S. Paul,
that he was ready not only to be bound for the testimony of Christ, in the Citty of Bordeaux, but also to die.
To contract the long story hereof to a brief narration, the Sumner came, and was in the City three days: during which time Aymondus preached three Sermons. The people in defense of their Preacher, s
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ew upon the Sumner, to deliver him out of his hands. But Aymond desired them not to stop his Martyrdom: seeing it was the will of God that he should suffer for him, he would not (said he) resist. Then the Consuls suffered the Sumner, and so Aimond was carried to Bordeaux. Where many witnesses, the most part being Priests, came in against him, with M. Riuerack also, and his servant: Which Riueracke had said oftentimes before, that it should cost him a thousand crowns, but he would burn him. Many exceptions he made against his false witnesses, but that would not be taken. Al their accusation was only for denying Purgatory.
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About ix. months he remained in prison with great misery, bewailing exceedingly his former life albeit there was no man that could charge him outwardly with any crime. Then came down letters, whereupon the judges began to proceed to his condemnation, and he had greater fetters put upon him, which he took for a token of his death shortly to follow. After y
t
, he was examined with torments. One of y
e
head presidents came to him, & shaking him by the beard, bad him tell what fellows he had of his Religion. To whō he answered, saying: that he had no other fellows, but such as knew, and did the will of God his father, whether they were nobles, merchants, husbandmen, or of what degree so ever they were. In these torments he endured ii. or iii. hours being but of a weak body, with these words comforting himself: This body (said he) once must die but the spirit shall live: the kingdom of God abideth forever.
In the time of his tormenting he swoūded. Afterward coming to himself again, he said, O Lord Lord, why hast thou forsaken me? To whom the president: Nay wicked Lutheran (said he) Thou hast forsaken God. Then said Aymondus: Alas good masters, why do you thus miserably torment me▪ O Lord I beseech thee forgive them, they know not what they do. See (said the President) this Caytife, how he prayeth for us, nevertheless so constant wash in his pains, y
t
they could not force him to utter one man's name: saying unto thē, y
t
he thought to have found more mercy with men: Wherefore he prayed God that that he might find mercy with him.
On the next Saturday following, sentence of condemnation was given against him. Then certain Friars were appointed to hear his confession. Whō he refused, choosing to him one of his own order, the parish priest of S. Christophers, bidding the Friers depart from him, for he would confess his sins to y
e
Lord. Do you not see (said he) how I am troubled enough with men? will ye yet trouble me more? Other have had my body, will you also take from me my soul? Away from me I pray you. At last when he could not be suffered to have the parish priest, he then took a certain Carmelite, bidding y
e
rest to depart, with whom he having long talk, at last did convert him, unto the truth. Shortly after y
t
came unto him the Judges, Cassagnes, and Longa with other counsailers moe, unto whom the said Aymondus began to preach and declare his mind, touching the Lord's supper: But Longa interrupting him: demanded of him thus.
The Judge.
First declare unto us your mind what you think of Purgatory.
The Martyr,
In Scripture all these are one, to purge, to cleanse, & to wash. Whereof we read in Isaiah, in the Epistle of S. Paul,
and of S. Peter.
He hath washed you in his blood. Ye are redeemed not with gold, but with the blood of Christ. &c.
And how often do we read in the Epistles of S. Paul,
That we are cleansed by the blood of Christ from our sins. &c.
The Judge.
Those Epistles are known to every child.
The Martyr.
To every child? Nay, I fear you have scarce read them yourself.
A Friar.
M. Aymond, with one word you may satisfy them, if you will say, that there is place where the souls be purged after this life.
The Martyr.
That I leave for you to say, if you please. What? would you have me damn mine own soul, and to say that which I know not?
The Judge.
Doest not thou think, that when thou art dead, thou shalt go to purgatory? And he that dieth in venial sin, that he shall pass straight into Paradise.
The Martyr.
Such trust I have in my God, that the same day, when I shall die, I shall enter into Paradise?
An other Judge.
Where is Paradise?
The Martyr.
There, where the majesty and glory of God is.
The Judge.
The Canons do make mention of Purgatory, and you in your sermons have used always much to pray for the poor.
The Martyr.
I have preached the word of God, & not the Canons.
The Judge.
Doest thou believe in the Church?
The Martyr.
I believe as the Church regenerated by the blood of Christ, and founded in his word, hath appointed.
The Judge.
What Church is that?
The Martyr.
The Church is a Greek word signifying as much as a congregation or assemble: and so I say, y
t
when so ever the faithful do congregate together, to the honor of God, and the amplifying of Christian religion, the holy ghost is verily with them.
The Judge.
By this it should follow, that there be many Churches. And where as any rusticall clownes do assemble together, there must be a Church.
The Martyr.
It is no absurd thing to say that there be many Churches or congregations among the Christians: And so speaketh S. Paul:
To all the Churches which are in Gallatia. &c.
And yet all these congregations make but one Church.
The Judge.
The Church wherein thou believest, is it not the same Church, which our Creed doth call the holy Church?
The Martyr.
I believe the same.
The Judge.
And who should be the head of that Church
The Martyr.
Jesus Christ.
The Judge.
And not the Pope?
The Judge.
And what is he then?
The Martyr.
A Minister if he be a good man, as other Bishops be: of whom S. Paul thus writeth: 1. Cor. 4.
Let a man so esteem of us, as Ministers, and dispensers of the secrets of God. &c.
The Judge.
What then, doest not thou believe the Pope?
The Martyr.
I know not what he is,
The Judge.
Doest thou not believe that he is the successor of Peter?
The Martyr.
If he be like to Peter, and be grounded with Peter, upon the true rock Christ Jesus, so I believe his works, and ordinances to be good,
Then the Judges leaving him with y
e
Friers, departed frō him, coūting as a daned creature. Notw
t
standing, Aymundus putting his trust in God, was full of comfort, saying with Saint Paul: Who shall separate me from the love of God? Shall the sword, hunger, or nakedness? No, nothing shall pluck me from him. But rather I have pity of you (said he) and so they departed. Not long after, he was brought to the place of execution, singing by the way, the Psalm.
In exitu Israel de Aegipto. &c.
And as he passed by the place, where he before had been imprisoned, he called to his prison fellows, exhorting them to put their confidence in the Lord, and told them that he had spoken for them, and declared their miseries unto the President. He thanked moreover the keeper,
and desired him to be good to his pore prysoners. And so taking his leave of them, and desiring them to pray for him, also giving thanks to the maistresse keeper, for her gentleness shown to him, he proceeded forward toward his execution. As he came against the Church of Saint Andrew, they willed him to ask mercy of God, and of blessed S. Mary, and of Saint Justice. I ask mercy, (saith he) of God and his Justice, but the Virgin, blessed S. Mary, I never offended, nor did that thing, for the which I should ask her mercy. From thence he passed forward to the Church of S. Legia, preaching
still as he went. Then spake one of the soldiers to the driuer or carter,
willing him to drive a pase, for here is preaching, said he, enough. To whō said Aymond,
He that is of God, heareth the words of God &c.
In passing by a certain Image of our Lady great offense was taken against him, because he always called upon Christ Jesus only, and made no mention of her. Whereupon he lifted his voice to God, praying that he would never suffer him to invocate any other, saving him alone. Comming to the place where he should suffer, he was tumbled out of the cart, upon y
e
ground, testifying to the Magistrates & to the people standing by, y
t
he died for the Gospel of Jesus Christ & for his word. More he would have spoken, but he could not be suffered, by y
e
tumultuous vexing of the officers, crying, dispatch, dispatche him, let him not speak. Thē he speaking a few words softly in y
e
ear of the little Carmelite, whō he had converted: was bid to step up to y
e
stage. Where the people beginning to give a little audience, thus he said O Lord make hast to help me, tarry not, do not despise the work of thy hands.
And you my brethren, y
e
be students, & scholars, I exhort you to study and learn the Gospel, for the word of God abideth forever: labor to know the will of God, and fear not them that kill the body, but have no power upon your souls. And after that, my flesh (said he) repugneth merueilously against the spirit, but shortly I shall cast it away. My good masters, I beseech you pray for me. O Lord my God, into thy hands I commend my soul.
As he was oft repeting the same the hangman took and hailed him upon the steppes in such sort, that he strangled him. And thus y
e
blessed Saint gave up his life. Whose body afterward was with fire consumed.
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Francis Bribard.
An.
1144.
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Francis Bribard was said to be the secretarye of the Cardinal of Bellay.
Who being also for the Gospel condemned, after his tongue was cut off, did with like constācie sustain the sharpness of burning.
Ibidem.
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The high Court of Roan.
A widow keeping a vitailing house, in the suburbs of Roan.
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William Husson, an Apothecary.
At Roan.
An.
1544.
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William Hussan Apothecary,
coming frō Bloys to Roan, was lodged with a certain widow in the suburbs of the City. Who asking of her, at what time the Counsayle or Parliament did rise, she said at x. of y
e
clock About which time & hour he went to the Palace, and there scattered certain books concerning Christian doctrine, and the abuse of men's traditions. Whereat the counsel was so moved, that they commanded all the gates of the City to be locked, and diligent search to be made in all Inns and hostles, to find out the author. Then the widow told of the partye which was there, and asked of the rising of the Counsayle & shortly upon the same took his horse and rode away. Thē were posts set out thorough all quarters, so that the said William was taken by the way riding to Diepe, and brought again to Roan. Who there being examined, declared his faith boldly, and howe became of purpose to disperse those books in Roan, and went to do the like at Diepe.
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The week ensuing, he was condemned to be burned alive. After the sentence given, he was brought in a cart, accompanied with a Doctor a Carmelite Frier, before the great church, who putting a torche in his hand, required him to do homage to the Image of our Lady:
which because he refused to do, his tongue was cut out. The Friar then making a Sermon, when he spake anything of the mercies of God, the said William harkened to him: but when he spake of the merits of Saints, and other dreams he turned away his head. The Friar looking upon the countenance of Husson, lift up his hand to heaven: saying with great exclamation, that he way damned, and was possessed with a devil When the Friar had ceased his Sermon, this godly Husson had his hands and feet bound behind his back, & with a pulley was lifted up into the air and when the fire was kindled,
he was let down into the flame, where the blessed Martyr, with a smyling and cheerful countenance looked up to heaven, never moving nor styrryng, till he let down his head, and gave up his spirit. All the people there present were not a little astonished thereat, and were in diverse opinions, some saying, that he had a devil other maintained the contrary, saying, if he had a devil, he should have fallen into despair.
This Carmelite Friar abouesayde,
was called
Delanda,
which after was converted, and preached the Gospel.
Ex. Gallie. hist. John. Crisp. Lib.
2.
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Three popish priests.
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The Duke of Loraine·
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James Cobard a Scholemaster, and many other taken the same time.
An.
1545.
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This James, schoolmaster in the Citty of Saint Michael in the Dukedom of Barens in Loraine,
disputed with three priests that the sacrament of Baptism, and of the Supper did not avail, unless they were received with faith: which was as much to say, as that the Mass did profit neither y
e
quick nor the dead. For the which and also for his confession, which he being in prison, sent of his own accord, by his mother unto the Judge, he was burned, and most quietly suffered.
Ex. John. Crisp.
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The Franciscan Friers.
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The Doctors of Sorbone and others.
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Peter Clerke brother to John Clerke, burnt before.
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Stephanus Manginus.
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James Bouchbeck.
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John Brisebar.
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Henr. Hutinote.
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Tho. Honorate.
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John Baudouinus.
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John Flesch.
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John Picquere
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Peter Piquere.
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Io. Matheston.
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Philippe Little.
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Michael Caillow.
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Francis Clerke.
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Couberon, a Weaver.
At Meaux.
An.
1546.
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These xiv. dwelt at Melda,
a City in France x. miles from Paris. Where William Briconetus being there Bysh. did much good,
brought to them the light of the Gospel, and reformed the Church. Who straightly being examined for the same, relented: but yet these with many other remained constant. Who after the burning of James Pauane before mentioned, and seeing superstition to grow more and more,
began to congregate in Mangins house, & to set up a church to themselves, after the example of the French Church in Strasbourg.
For their minister, they chose Peter
Clerke. First they beginning with 20. or 30 did grow in short time to 3. or 4. hundredth. Wherupon the matter being known to the Senate of Paris, the chamber was besette, where they were, and they taken. Of whom 62. men and women were bound & brought to Paris, singing psalms, especially y
e
psal. 79. To these it was chiefly objected, that they being lay men, would minister the sacrament of the body & blood of the Lord.
Of these 62.14. chiefly did stand fast, which were condemned, and racked, to confess moe of their fellows, but they uttered none: the rest wer scourged and banished the country. These 14. were sent to sondrye Monasteries to be converted: but y
t
would not be. Then they being sent in a cart to Melda, or Meaux, to be burned, by the way, three miles from Paris, a certain Weaver, called Couberon, by chance meeting them, cried to them a loud, bidding them be of good cheare and to clean fast to the Lord: Who also was taken, and bound with them in the cart. Cōming to the place of execution, which was before Mangins house, it was told them, that they which would be confessed, should not have their tongues cut out,
the other should. Of whom vii. there were, which to save their tongues, confessed: other vii. would not. Of the first was Stephen Mangin, who having his tongue first cut, notwithstanding spake so that he might be understand, saying thrice The Lord's name be blessed. As they were in burning,
the people sunge psalms. The priests seeing that, would also sing their songs:
O Salutaris hostia
and
Salue regina,
while the sacrifice of these holy martyrs were finished. Their wives being compelled to see their husbands in torments, were after put in prison, from whence they being promised to be let go if they would say that their husbands were damned refused so to say.
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John Andre bookseller, promotour.
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Doctors Sorbonists M. Nicolas Clerici, Doctor of Divinity.
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Doctor John Picard
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Doctor Nicolas Maillaird.
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Peter Chapot.
At Paris.
An.
1546.
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Peter Chapot first was a correcter to a Printer in Paris. After he had been at Geneva, to do good to the Church of Christ, like a good man, he came with books of holy scripture into France and dispersed them abroad, unto the faithful. Which great zeal of his, caused him to be apprehended of I. Andre, which was the common Promotor to Liset the President, & to the Sorbonistes. This good Chapot being taken and brought before the Commissaries, rendered promptly accompt of his faith unto whom he exhibited a supplication, or writing wherein he learnedly informed y
e
Judges, to do their office uprightly. Then were iii. Doctors of Sorbone assigned, Nicholas Clerici. John Picard, and Nicholas Maillard, to dispute w
t
him. Who when they could find no advantage, but rather shame at his hands, they waxed angry with the Judges, for letting them dispute with heretics.
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This done the Judges consulting together upon his condemnation, could not agree: so that Chapot (as it seemed) might have escaped, had not a wicked person, the reporter of the process, sought & wrought his condemnation, which condemnation was at length concluded thus: that he should be burned quick, only the cuttynng of his tongue was pardoned. The Doctor appointed to be at his execution, was Mallaird, with whom he was greatly encumbered. For this Friar called upon him still, not to speak to the people, but he desired him that he might pray. Then he bad him pray to our Lady, & confess her to be his Advocate. He confessed, y
t
she was a blessed Virgin, & recited the Lord's prayer and the Creed, and was about to speak of y
e
Mass, but Maillard would not let him making hast to his execution, & said unless he would say
Ave Maria,
he should be burnt quick. Then Chapot prayed: O Jesus, son of David, have mercy upon me. Maillard then bad him say
Jesus, Maria,
and so he should be strangled. Chapot again excused that he was so weak, he could not speak. Say, said Maillard,
Jesus Maria,
or else thou shalt be burned quick. As Chapot was thus striving with the Friar, sodeinly as it happened,
Jesus Maria,
escaped out of his mouth. But he by and by repressing himself, O god said he, what have I done? Pardon me O Lord, to thee only have I sinned. Then Maillard commanded the cord to be plucked about his neck to strangle him: notwithstanding yet he felt something the fire. After all things done, Maillard all full of anger went to the counsel house,
called
La chamber Ardante,
declaring what an uproar had there almost happened amongst the people, saying that he would complain upon the Judges, for suffering those heretics to have their tongues. Whereupon immediately a decree was made that all which were to be burned, unless they recanted at the fire: should have their tongues cut of. Which law diligently afterward was observed.
Ex John. Crisp. Lib.
6.
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M. Peter Liset, President of the counsel of Paris.
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Saintinus Niuet.
At Paris.
An.
1546.
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After the burning of those 14. whose names be described before, this Saintinus (which was a lame criple) with his wife removed out of Meaux, to Moutbeliard, where when he had continued a while in safe liberty of religion, and saw himself there to do no good, but to be a burden to the Church cast in his mind to return home to Meaux again, & so did. Where at last, as he was selling certain small wares in y
e
fair, he was there known and apprehended. Whereof whē information was given, he being examined, at the first confessed all, and more thē they were willing to hear. In the time of this Inquisition, as they were examining him of certain points of Religion, and asked him whither he would stand to that he said or not: he gave this answer again, worthy to be registered in all men's hearts, saying: And I ask you again Lord Judges, dare you be so bold to deny that is so plain and manifest by the open words of the Scripture? So
little regard had he to save his own life, that he desired the Judges, both at Meaux, and at Paris for God's sake, that they would rather take care of their own lives and souls, and to consider howe much innocent blood they spilled daily in fighting against Christ Jesus, and his Gospel.
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At last, being brought to Paris, through the means of M. Peter Liset, a great persecutor, for that they of Meaux, thoulde take by him no encouragement, there he was detained, and suffered his martyrdom: where no kind of cruelty was sacking, which the innocent Martyrs of Christ Jesus were wont to be put unto.
Ex Henr. Pantal. &. hist Gallic.
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The names of his persecutors in the story be not expressed.
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Stephen Polliot.
At Paris.
An.
1546.
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Stephen Polliot coming out of Normandy (where he was borne) unto Meaux, tarried not there long, but was compelled to fly, & went to a town called Fera: where he was apprehended, and brought to Paris, and there cast into a foul and dark prison. In which prison he was kept in bands and fetters a long space, where he saw almost nolight. At length being called for before the Senate, and his sentence given to have his tongue cut out, and to be burned alive, his satchell of books hanging about his neck, O Lord (said he) is the world in blindness and darkness still? For he thought being in prison so long, that the world had ben altered from his old darkness, to better knowledge. At last, the worthy Martyr of Jesus Christ having his books about his neck, was put into the fire, where he with much patience, ended this transitory life.
Ex Henr. Pantal.
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The high Senate of Paris.
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John English.
An.
1547.
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He was executed & burned at Sens in Burgundy,
being condemned by the high Courte of Paris, for confessing y
e
true word of God.
Ex Crisp. & Adrian.
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Michael Michelote, a Taylor.
An.
1547.
|
This Taylor being apprehended for y
e
gospels sake,
was judged first if he would turn, to be beheaded: and if he would not turn, then to be burned alive. Who being asked whether of these two he would choose, answered, that he trusted that he which hath given him grace not to deny the truth would also give him patience to abide the fire. He was burned at Werden by Turney.
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Two false brethren.
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Leonardus de Prato.
An.
1547.
|
This Leonard going from Dyion, to Bar,
a town in Burgundy, with two false brethren, and talking with them about religion, was bewrayed of thē, and afterward burned.
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-
John Taffingnon.
John his wife.
-
Simon Mareschall.
-
John his wife.
-
W. Michant.
-
James Boulerau. James Bretany.
An.
1547.
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Al these 7. being of the City of Langres, for the word and truth of Christ Jesus, were committed to the fire wherein they died w
t
much strength & comfort. But especially Ioanne, which was Simon's wife, being reserved to the last place because she was y
e
youngest, confirmed her husband and all the other, with words of singular consolation, declaring to her husband, that they should the same day, be married to the Lord Jesus, to live with him forever.
Ex. Pantal. Crisp. & alijs.
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The Senate of paris.
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-
Mischaell.
-
Ma
•
eschall.
-
John. Cam.
-
Great John Camus.
-
John Serarphin.
An.
1547.
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These also, the same year and about the same time, for the like confession of Christ's Gospel, wer condemned by the Senate of Paris, & in the same City also with the like cruelty, were burned.
Ex Pantal. Crisp.
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The host of Octouien, at Lions.
-
Gabriel of Saconnex Presenteur.
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Octonien Blondell, a Marchaunt of precious stones.
At paris.
An.
1548.
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This Octouien, as he was a great occupyer in all fairs & countries of France,
and well known, both in Court, & else where: so was he a singular honest man, of great integrity, and also a favorer of God's word Who being at his hosts house in Lions, rebuked the filthy talk and superstitious behavior, which there he heard & saw. Wherefore the host bearing to him a grudge, chanced to have certain talk with Gabriel of Sacconex Presenteur concerning the riches, and a sumptuous collar set with riche jewels, of this Octouien.
Thus these two cōsulting together, did suborn a certain person to borowe of him a certain sum of crowns Which because Octouien refused to lend, the other caused him to be apprehended for heresy, thinking thereby to make atachment of his goods. But such order as was taken by Blondels friends, that they were frustrate of their purpose. Then Blondell being examined of his faith, gave a plain and full confession of that doctrine, which he had learned, for the which he was committed to prison: where he did much good to the prisoners there. For some y
t
were in debt, he paid their creditors and loosed them out. To some he gave meat, to other raiment.
At length thorough the importune persuasions of his parents and friends, he gave over and changed his confession. Notwithstanding the Presenteur not leaving so, appealed him up to y
e
high court of Paris. There Otouien being asked again, touching his faith, which of his two confessions he would stick to, he being before admonished of his fall, and of the offense given thereby to the faithful, said he would live & die in his first confession, which he defended to be consonāt to the verity of God's word. Which done, he was condemned to be burned, and so hast was made to his execution, least his friends in the court, might come between and save his life.
Ex John. Crisp. Lib.
6.
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Hubert Cheriet, alias Burre, a young man a Taylor.
At Dyion.
An.
1549.
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Hubert being a young man of the age of xix. years, was burned for the Gospel at Dyiō, who neither by any terroures of death nor allurementes of his parents, could be otherwise persuaded, but constantly to remain in the truth, unto death.
Ibid.
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peter Lisetus, president of the Counsaile of paris, and other Sorbonistes.
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M. Florent Venote,
priest.
At paris.
An.
1549.
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This Florent remained in prison in Paris, 4. years and 9 hours. During which time, there was no torment, which he did not abide and overcome. Among all other kinds of torments, he was put in a narrow prisō or brake, so strait that he could neither stand nor lie, which they call the hoase or boot,
ad Nectar Hippocratis,
because it is strait beneath, and wyder above, like to the instrument where with Apocatheries are wont to make their hipocras. In this he remaineth 7. weeks, where the tormentors affirm, that no thief nor murderer could ever endure xv. days, but was in danger of life, or madness.
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At last, when there was a great show in Paris at the kings coming into the Citty, and diverse other Martyrs in sundry places of the City were put to death, he having his tongue cut off, was brought to see the execution of them all: and last of all, in y
e
place of Maulbert, was put in the fire and burned the ix. of July at after noon.
Ex John Crisp.
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Anne Audebert, an Apothecaryes wife and wydow.
At Orleans.
An.
1549.
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She going to Geneva was taken & brought to Paris,
and by the Counsayle there, judged to be burned at Orleans. Whē y
e
rope was put about her, she called it her wedding girdle, wherewith she should be married to Christ. And as she should be burned vpō a saterday, vpō Michaelmas even: upon a saterday, said she, I was first married, and upon a Saturday I shall be married again. And seeing the dongcart brought wherein she should be carried, she rejoiced thereat, showing such constancye in her martyrdom, as made all the beholders to marvel.
Ex. John. Crisp.
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Henry. 2. French king.
-
An Officer of the kings house.
-
petrus Castellanus, Bishop Machonensis.
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A poor Taylor of paris, dwelling in the street of S. Antony.
At Paris.
An.
1549.
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Among many oother godly martyrs y
t
suffered in France,
the story of this poor Tailor is not the least nor worst to be remembered. His name is not yet sought out in y
t
french stories for lack of diligence in those writers, more is the pity. The story is this. Not long after the coronation of Henry ii. the French king, at whose coming into Parris divers good Martyrs were there brought out, and burned for a spectacle: as is above said: a certain poor Taylor, who then dwelt not far from the kings Palace, in the street bearing the name of S. Antony, was apprehended of a certain officer in the kings house, for that, upon a certain holy day, he followed his occupation, and did work for his living. Before he was had to prison, the officer asked him, why he did labor and work, giving no observation of the holy day.
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To whom he answered, that he was a poor man living only upon his labor: and as for the day, he knew no other, but only the Sunday, wherein he might not lawfully work, for the necessity of his living.
Then the Officer began to ask of him many questions, whereunto the poor Taylor did so answer, y
e
eftsoons he was clapt in prison. After that, the Officer coming into the Court, to show what good service he had done for the holy Church declared to certain estates, how he had taken a Lutheran, working upon the holy day, showing that he had such answers of him, that he commanded him to prison. When the rumour hereof was noised in y
e
kings chamber, through the motiō of thē which were about the king, the poor man was sent for to appear, that the king might have y
e
hearing of him.
Whereupon the kings chamber being voided, save only a few of the chief Pieres remaining about the king, the simple Taylor was brought. The king sitting in his chair,
commanded
petrus Castellanus
Bishop of Mascon (a man very fit for such Inquisitions) to question with him. The Taylor being entered, and nothing appaulled at the kings majesty, after his reverence done unto the prince, gave thanks to God, that he had so greatly dignified him being such a wretch, as to bring him, where he might testify his truth before such a mighty prince. Then Castellanus entering talk, began to to reason with him touching the greatest and chiefest matter of Religion. Whereunto the Taylor without fear or any haltyng in his speech,
with present audacity, wit and memory, so answered for the sincere doctrine and simple truth of God's Gospel, as was both convenient to the purpose, and also to his questions aptly and fitly correspondent.
Notwithstandyng, the nobles there present, with cruel taunts and rebukes, did what they could to dashe him out of countenance. Yet all this terrefied not him, but with boldness of heart, and free liberty of speech, he defended his cause, or rather the cause of Christ the Lord, neither flattering with their persons not fearing their threats: which was to them all, a singular admiration to behold that simple poor artificer to stand so firm and bold, answering before a king, to those questions propounded against him. Whereat, when the king seemed to muse with him self, as one somewhat amazed, and which might soon have been induced at that present, to further knowledge: the egregious Bishop,
& other courteours, seeing the king in such a muse, said he was an obstinate & a stubborn person, obfirmed in his own opiniō, and therefore was not to be marvelled at, but to be sent to the judges, & to be punished: and therefore lest he should trouble the ears of the said Henry the king, he was commanded again to the hands of the officer, that his cause might be informed, and so within few days after, he was condemned by the hye Stuard of the kings house, to be burned alive. And lest any deep consideration of that excellent fortitude of the poor man might further peradventure pears
•
the kings mind,
the Cardinals and Bishops were ever in the kings ear, telling him that these Lutherans were nothing else, but such as carried vain smoke in their mouths, which being put to y
e
fire, would soon vanish.
Wherefore the king was appointed, himself to be present at his executiō, which was sharp & cruel, before the Church of Mary the Virgin, where it pleased God to give such strength and courage to his servant, in suffering his martyrdom, that the beholding thereof, did more astonish the king, then all the other did before.
Ex John. Crisp. Ex Henr. Pantall. Lib.
7.
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Claudius Thierry.
At Orleans.
An.
1549.
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The same year, & for the same doctrine of the Gospel, one Claudius also was burned at the said Town of Orleans,
being apprehended by the way, coming from Geneva to his Country,
Ex John. Crisp.
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Leonard Galimard.
At Paris-
An·
1549.
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This Leonard, for the confession lykwise of Christ and his Gospel was takē and brought to Paris,
and there by the sentence of the coūsail, was judged to be burnt the same time as Florent Uenote, above mentioned, did suffer at Paris.
Ex Ioā. Crisp.
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Macaeus Moreou.
At Troyes. An.
1549.
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He was burned in Troyes in Campaine (a Town in France) remaining constant to the end in the Gospel,
for the which he was apprehended.
Ex eodē.
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John Godeau.
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Gabriel Berandinus.
An.
1550.
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These two were of the Church of Geneva. Afterwarde for their friendly admonishing a certain priest, which in his sermon had abused the name of God,
they were takē at Chāberiace.
Godeau
standing to his confession was burned. Gabriel though he began a little to shrynk for fear of the torments, yet being confirmed by y
e
constant death of
Godeau,
recovered again, and standing likewise to his conclusion, first had his tongue cut out. Who notw
t
standing, through God's might did speak so as he might be understand: whereupon the hangman being accused for not cutting of his tongue rightly, said that he could not stop him of his speech. And so these two, after they had confirmed many in God's truth, gave their life for Christ's Gospel.
Ibidem.
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John. Andreas Promoter.
-
Peter Liset, President of the Counsel of Paris.
-
Mailardus, Doctor Sorbonius.
-
Aubertus, Consiliarius.
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Thomas Sanpaulinus.
At Paris.
An.
1551.
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This Thomas a young man of the age of 18. years, coming from Geneva to Paris, rebuked there a mā for swearing. For the which cause he being suspected for a Lutheran, was followed and watched whether he went, and was taken and brought before the Counsaile of Paris, and put in prisō, where he was racked and miserably tormented to the intent he should either change his opinion, or confess other of his profession Hys torments and rackinges were so sore through the setting on of Maillard and other Sorbonistes, that the sight thereof made Aubertus one of the counsel, a cruel and vehement enemy against y
e
Gospel, to turn his back and weep. The young man when he had made the tormenters weary with racking, and yet would utter none, at last was had to Maulbert place in Paris, to be burned. Where he being in the fire, was plucked up again upon y
e
gybbet, and asked whether he would turn. To whom he said, that he was in his way toward God, and therefore desired them to let him go. Thus this glorious martir remaining inexpugnable. glorified the Lord with constant confession of his truth.
Ibid.
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Mauricius Secenat.
In Province.
An.
1551.
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He first having interrogations put to him by the Lieuetenaunt of that place,
made his answers thereunto, so as no great advantage could be taken thereof. But he being greatly compuncted and troubled in his conscience for dissembling with the truth, and called afterward before the Lord chief Judge, answered so directly, that he was condemned for y
e
same, and burned in Province.
Ex eodē.
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A Cittizen of Vzez.
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Johannes Putte, or de Puteo, surnamed Medicus.
At Vzez in Province.
An.
1551.
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This Medicus being a Carpenter and unlettered,
had a controversy about a certain pit withe a Citizene of the town of Uzez, where he dwelled. He to cast this Medicus in the law, from the pit, accused him of heresy, bringing for his witnesses, those laborers whom Meddicus had hired to work in his vineyard: wherefor he being examined of the Sacrament of y
e
Lord's Supper, was condemned and burned. At Uzez in Province,
Ex eodem.
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The governor of Lions.
The Official of the Archdeacon of Lions.
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Claudius Monerius.
At Lions.
An.
1551.
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This man being well instructed in y
e
knowledge of God's word, for the which he was also driven from Auernia, came to Lions,
and there taught children. He hearing of y
e
Lord Presidents coming to the city, went to give warning to a certain familiar friend of his, and so conducted him out of y
t
town. In returning again to comfort the man's wife and children, he was taken in his house: and so he confessing that, which he knew to be true, and standing to that which he confessed, after much affliction in prison and doungeons, was condemned and burned at Lions. He was noted to be so gentle and mild of conditions, and constant withal, and also learned, that certain of the Judges could not forbear weeping at his death.
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The said Monerius being in Prison, wrote certain letters, but one specially very comfortable, to all the faithful, which the Lord willing, in y
e
ende of these histories shall be inserted. He wrote also y
e
questions & interrogatories of y
e
Official, w
t
his answers likewise to the same, which summarily, we have here contracted as followeth.
Officiall.
What believe you of the Sacrament?
is the body of Christ in the bread or no?
The Martyr.
I worship Jesus Christ in heaven sitting at the right hand of God the Father.
Officiall.
What say you by purgatory?
The Martyr.
Forsomuch as there is no place of mercy after this life therefore no need there is of any purgation, but necessary it is, that we be purged before we pass hence.
Officiall.
Of the Pope what think you?
The Martyr.
I say, he is a Bishop, as other Bishops are, if he be a true folower of S. Peter.
Officiall.
What say you of vows?
The Martyr.
No man can vow to God so much, but the law requireth much more then he can vow.
Officiall.
Are not Saints to be invocated?
The Martyr.
They cannot pray without faith, and therefore it is in vain to call unto them. And again, God hath appointed his Angels about us, to minister in our necessities.
Officiall.
Is it not good to salute the blessed virgins with
Ave Maria?
The Martyr.
When she was on this earth, she had then need of the Angels greeting, for then she had need of salvation, as well as other: but now she is so blessed, that no more blessing can be wished unto her.
Officiall.
Are not Images to be had?
The Martyr.
For that the nature of man is so prone to Idolatry, ever occupied and fixed in those things, which lie before his eyes, rather then upon those which are not seen, Images therefore are not to be set before Christians. You know, nothing is to be adored, but that which is not seen with eyes, that is God alone, which is a spirit, and him we must worship only in spirit and truth.
Officiall.
What say you by the canonical or ordinary hours for prayer?
The Martyr.
To hours and times, prayer ought not to be tied. But when so ever God's spirit doth move us, or when any necessity driveth us, thē ought we to pray.
Then the Officiall asked what he thought of holy oil, salt, with such other like. To whom the Martyr answered, that all these things were a mere
Maranismus,
that is, savored of the law of
Maranorū
and of the superstition of the Jews.
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Renate Poyet.
At Salmure in France. An.
1552.
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Renate Poyet, the son of William Poiet, which was Chancellor of France, for the true and sincere profession of the word of GOD, constantly suffered Martyrdom, and was burned in the Citty of Salmure. an. 1552.
Ex Crisp.
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John Ioyer, and his servant a young man.
At Toulouse.
An.
1552.
|
These twoe coming from Geneva to their Country, with certain books were apprehended by y
e
way, and at length had to Thoulouse. Where the master was first condemned. The servant being young, was not so prompt to answer them, but sent them to his master saying, that he should answer them. When they were brought to the stake, the young man first going up, began to weep. The master fearing least he would give over, ran to him, and he was comforted, and they began to sing. As they were in the fire, the master stādyng upright to the stake, shifted the fire frō him to his servant, being more careful for him then for himself: and when he saw him dead he bowed down into the flame, & so expired.
Ex Crisp. & alijs.
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Hugonius Grauier, a Scholemayster and minister after of Cortillon, in the County of Newcastle.
At Burge.
An.
1552.
|
At Burge in Bresse, a days journey from Lions,
this Grauier was burned. He coming from Geneva to Newcastle, there was elected to be Minister. But first he going to see his wives friends at Mascon, there as he was coming away out of the town, was taken upon the Brydge, with all his company: and in the ende, he willing the women and rest of the company to lay the fault in him for bringing them out, was sent̄ced to be burnt, notwithstanding y
e
Lord's of Berne sent their Heraldes to save his life, & also that the Officiall declared him to be an honest man, & to hold nothing, but agreeing to the scriptures.
Ex John Crisp. lib.
3.
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Tignacius the governor or deputy of Lions.
-
Buatherius, Officiall to the Archb. of Lions.
-
Clepierius Chamberlayne.
-
Thre orders of Friers.
-
Judge Melierus,
-
Doct. Cunubanus, a gray frier.
-
Judge Vilard.
-
Primatius, Officiall.
-
Cortrerius Judge,
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Martial Alba.
-
Petrus Scriba.
-
Bernard Seguine.
-
Charles Faber
-
Peter Nauihere.
At Lions.
An.
1553.
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These 5. Students,
after they head remained in the Uniuersitye of Lausanna a certain time,
consulted among themselves, being all French men to return home everyone to his country, to the intent they might instruct their parents & other their friends in such knowledge as y
e
Lord had given them. So taking their journey frō Lausanna,
first they came to Geneva, where thei remained a while. Frō thence they went to Lions. Where they sitting at the table of one that met them by the way, and desired them home to his house, were apprehended and led to prison: where they continued a whole year, that is, from the first day of May, to the 16. of the said month again. As they were learned and well exercised in the scriptures: so everyone of thē exhibited severally a learned confession of his faith, and with great dexterity, through the power of the Lord's spirit, they confounded the Friers, with whō they disputed: especially Peter Scribe or Scrivener, and Seguine.
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They were examined sonderly of the Sacrament of the Lord's body, of Purgatory, of confession, and Invocation, of freewill, and of the supremacy. &c. Although they approved their cause by good scripture, and refuted their adversaries in reasoning, yet right being overcome by might, sentence was given, and they burned in y
e
said town of Lions. Being set upon
the cart, they began to sing psalms. As they passed by the market place, one of thē with a loud voice, saluted the people with the words of the last chap. to the Heb. The God of peace which brought again frō death the great pastor of the sheep, in the blood of the eternal Testament. &c. Comming to the place, first the 2. youngest one after another, went up upon the heap of wood to the stake, & there were fastened, and so after them the rest. Martial Alba being the eldest, was the last, who likewise being stripped of his clothes, and brought to the stake, desired this petitiō of the governor, which was that he might go about his fellows tied at the stake and kiss them. Which being granted, he went and kissed everyone, saying: farewell my brother. Likewise the other four following the same example, bad each one farewell my brother. With that fire was commanded to be put unto thē. The hangman had tied a rope about all their necks, thinking first to strangle them, but their faces being smered with fat and brimstone, the rope was burnt before they were strangled. So the blessed Martyrs in the midst of the fire, spake one to another to be of good cheare, and so departed.
Ex Crisp Pantal. &c.
Theyr examinations briefly touched.
The Frier.
Thou sayst friend in thy confession that the Pope is not supreme head of the Church,
I will prove the contrary.
The Pope is the successor of S. Peter.
Ergo,
he is supreme head of the Church.
The Martyr.
I deny first your antecedent.
The Frier.
The Pope sitteth in the place of S. Peter.
Ergo,
he is the successor of S. Peter
The Martyr.
I will grant neither of both: First because that he which succeedeth in the room of Peter, ought to preach and teach, as Peter did: Which thing the pope doth not.
Secondly, although he did so preach as Peter did, he might well follow the example of Peter, yet should he not therefore be the head of the Church, but a member only of the same. The head of men and Angels, whom God hath appointed, is Christ alone,
saith S. Paul.
The Frier.
Although Christ be the head of the whole church militant and triumphant, yet his vicar here in earth is left to supply his room.
The Martyr.
Not so, for the power of his Diuinitye being so great to fill all things he needeth no Uicar or deputy to supply his absence.
The Frier.
I will prove that although Christ be king both of heaven and earth: yet he hath here in earth, many vicars under him,
to govern his people.
The Martyr.
It is one thing to rule in the civil state, another thing to rule spiritually. For in civil regiment, we have kings & princes ordained of God by the scriptures, for the observation of public society: In the spiritual regiment and kingdom of the Church it is not so.
Then another Frier.
Thou sayest that S. Peter is not the head of the church: I will prove he is.
Our Lord said to Peter:
Thou shalt be called Cephas:
Which Cephas is as much to say in latin as head.
Ergo,
Peter is head of the Church.
The Martyr.
Where find you that interpretation? S. John in his first chap. doth expound it otherwise.
Thou shalt be called Cephas,
y
t
is as much (saith he) as
Petrus
or stone
Then the judge Uilardus calling for a new testament, turned to the place, and found it to be so. Wher upon the Frier was utterly dashed and stood mute.
The Frier.
Thou sayst in thy confession, that a man hath no free will. I will prove it. It is written in the Gospel, how a man going from Jerusalem to Jericho,
fell among thieves, & was spoiled, maimed, & left half dead. &c. Thomas of Aquine expoundeth this parable to mean free will, which he saith is maimed: yet not so, but y
e
some power remaineth in mā to work.
The Martyr.
This interpretation I do refuse and deny.
The Frier.
What? thinkest thou thyself better learned then S. Thomas.
The Martyr.
I do arrogate no such learning unto myself. But this I say: this parable is not so to be expounded, but is set forth for example, of the Lord, to commend to us charity toward our neighbor, how one should help another.
The Frier.
Thou sayst in thy cōfessiō, y
t
we are justified only by faith. I will prove. y
t
we are justified by works.
By our works we do merit.
Ergo,
by works we are justified.
The Martyr.
I deny the antecedent.
The Frier.
S. Paul. Heb. the last, saith:
Forget not to do good and to distribute unto others: Talibus enim victimis promeretur Deus.
1.
For by such oblations God is merited.
We merit God by our works:
Ergo,
we are justified by our works.
The Martyr.
The words of S. Paul in that place, be otherwise and are thus to be translated:
Talibus enim victimis delectatur Deus. &c.
1.
With such sacrifices God is delighted or is well pleased.
The Judge Vilard.
Vilard
the Judge turned the book, and found the place even to be so, as the prisoner said. Here the friers were marvelously appalled & troubled in their minds: of whom, one asked then what he thought of confession.
The Martyr.
To whom the martyr answered, that confession only is to be made to God, & that those places which they allege for auricular confession,
out of S. James and other, are to be expounded of brotherlye reconciliation between one another, and not of confession in the Priests ear. And here again the friers stood, having nothing to say against it.
A black Frier.
Doest thou not believe y
e
body of Christ to be locally and corporally in the sacrament? I will prove the same. Jesus Christ taking bread said:
this is my body.
Ergo,
it is truly his body.
The Martyr.
The verb
(est)
is not to be takē here substantiuely in his own proper signification, as showing the nature of a thing in substance, as in Philosophy it is wont to be takē: but as noting y
e
property of a thing signifying, after the manner & phrase of the Scripture: Where one thing is wont to be called by the name of another, so as the sign is called by the name of the thing signified. &c. So is Circumcision called by the name of the Couenaunt, and yet is not the Couenaunt. So the Lamb hath the name of the Passover, yet is not the same. In which 2. Sacraments of the old law, ye see the verb
(est)
to be taken, not as showing the substance of being, but the property of being, in the thing that is spoken of: And so likewise in the Sacrament of the new law.
The Frier.
The Sacraments of the old law, & of the new do differ greatly: for these give grace, so did not y
e
other.
The Martyr.
Neither the sacraments of the old,
nor of y
e
new law, do give grace, but showeth him unto us which giveth grace in deed. The minister giveth the sacraments, but Jesus Christ giveth grace, by the operation of the holy Ghost: of whom it is said,
This is he which baptizeth with the holy Ghost. &c.
The Frier.
The fathers of the Old Testament,
were they not partakers of the same grace and promises with us?
The Martyr.
Yes, for S. Paul saith, that the fathers of y
e
Old Testament did eat the same spiritual meat, and did drink of the same spiritual drink, with us.
The Frier.
Jesus Christ saith, John. 6.
Your Fathers did eat Manna in the desert, and are dead.
Ergo,
they were not partakers of the same grace with us, in the New Testament.
The Martyr.
Christ here speaketh of them, which did not eat
that
Manna
with faith, which was a type and figure of that bread of life,
that came from heaven: and not of them, which did eat the same with faith, as Moses and Aaron, Joshua Caleb, and such other, who under the shadows of the old Testament, did look for Christ to come. For so it is written of Abraham,
that he saw the day of Christ, and rejoiced,
not seeing it with his bodily eyes, but with the eyes of his faith.
Here the doltish Doctor was at a stay, having nothing to say, but hear friend, be not so hot nor so hasty, tarry a while, tarry a while. At length after his tarrying, this came out.
The Frier.
I will prove, that they of the old Testament were not partakers of the same grace with us.
The law
(saith S. Paul)
worketh anger:
And they that are under the law, are under malediction.
Ergo,
they of the old law and Testament, were not partakers of the same grace with us.
The Martyr.
S. Paul here proveth that no man by the law, can be justified, but that all men are under the anger and curse of God thereby, for so much as no man performeth that which in the law is comprehended, and therefore we have need every man to run to Christ, to be saved by faith, seeing no man can be saved by the law. For who so ever trusteth to the law, hoping to find justification thereby, and not by Christ only, the same remaineth still under malediction: not because the law is cursed, or the times thereof under curse: but because of the weakness of our nature, which are not able to perform the law.
The Frier.
S. Paul. Rom. 7. declareth in the old Testament to be nothing but anger, and threatenings: and in the New Testament, to be grace and mercy, in these words where he saith:
Wretched man that I am, who shall deliver me from the body of this death▪
The grace of god by Jesus Christ.
The Martyr.
S. Paul in this place, neither meaneth nor speaketh of the difference of times between the old and the New Testament: but of the conflicte between the flesh and the spirit, so that, whereas the flesh is ever rebelling against the spirit: yet the spiritual man notwithstanding through the faith of Christ, hath the victory. Furthermore the true translation of y
e
place, hath not,
Gratia Dei:
but
Gratias ago Deo, per Jesus̄ Christum. &c.
Primacius the Officiall.
The Officiall seeing the Frier almost here at a point,
set in, & said: Thou lewd heretic, doest thou deny the blessed Sacrament?
The Martyr.
No Syr, but I embrace and reverence the Sacrament, so as it was instituted of the Lord, and left by his Apostles.
The Officiall.
Thou deniest the body of Christ to be in the Sacrament: and thou callest the Sacrament bread.
The Martyr.
The Scripture teacheth us to seek the body of Christ in heaven, and not in earth: where we read Colos. 3.
If ye be risen with Christ, seek not for the things which are upon the earth: but for the things which are in heaven, where Christ is sitting at the right hand of God. &c.
And where as I affirm the Sacrament, not to be the body, but bread, speaking of bread remaining in his own substance, herein I do no other, but as S. Paul doth, which Cor. 11. doth call it bread likewise. 4. or 5. times together.
The Frier.
Jesus Christ said, that he was the bread of life.
The Officiall.
Thou noughty heretic, Jesus Christ said, that he was a vine, & a door. &c. Where he is to be expounded to speak figuratively. But the words of the Sacrament are not so to be expounded·
The Martyr.
Those testimonies which you allege, make more for me, then for you.
The Officiall.
What sayst thou lewd heretic? is the bread of the Lord's Supper, and the bread that we eat at home, all one, and is there no difference between them?
The Martyr.
In nature and substance there is no difference: in quality and in use there is much difference. For the bread of the Lord's table though it be of the same nature & substance, with the bread that we eat at home, yet when it is applied to be a sacrament, it taketh another quality, and is set before us to seal the promise of our spiritual and eternal life. And this was the effect of their examinations.
Ex Crisp.
|
|
The name of his persecutor appeareth not in his story.
|
Petrus Bergerius.
At Lions.
An.
1553.
|
About the same time,
when these 5. students above specified, were apprehended, this Bergerius also was taken at Lions, & with them examined, and made also the like confession with them together, & shortly after them, suffered the same martyrdom. He had been before an occupier or merchant of wines. He had wife and children at Geneva, to whom he wrote sweet and comfortable letters. In the doungeon with him was a certain Thief and Malefactor, which had lain there the space of seven or eyght months. This Thief for pain and torment, cried out of God, and cursed his parents, that begat him, being almost eaten up with lice, miserably handled, and fed with such bread, as dogs, and horses had refused to eat.
So it pleased y
e
goodness of almighty God, that through the teaching and prayers of this Bergerius, he was brought to repentance of himself, and knowledge of God, learning much comfort and patience by the word of the Gospel preached unto him. Touching his conversion he wrote a sweet letter to those 5. students above mentioned, wherein he praiseth God for them, and especially for this Bergerius, declaring also in the same letter, that the next day after, that he had taken hold of the Gospel, and framed himself to patience according to the same, his life (with he could pluck out before no less then 12· at once betwixt his fingers) now were so gone from him, that he had not one. Furthermore, so the alms of good men was extended towards him, that he was fed with white bread, and that which was very good. Such is the goodness of the Lord toward thē that love and seek his truth. The name of this convert was John Chambone.
Ex Epist. John. Cambon. Ex Crisp. Pantal. &c.
|
|
|
-
Stephanus Peloquinus.
-
Dionysius Peloquinus.
At Ville Franche about Lions.
An.
1553.
|
Stephen Peloquine, Brother to this Dionysius,
was taken about 2. or 3. years before, with Anne Audebert above mentioned, and also martyred for the testimony of the Gospel, at the same time, with a small fire. After whom followed Dyonise Peloquine, in the same steppes of Martyredome, which was his Brother. Thys Dionise had been sometime a Monk, and chaungyng his weed, took a Wyfe, with whom he lived a certain space at Geneva, in Godly order and modesty of life. Comming afterward to Uille Franche six miles from Lions, from thence he was had to Lions, where he remained in prison 10. months. Frō thence he was reversed to Uille Franche, where he was condemned, degraded, and burned. The Articles whereupon he was condemned, were for the Mass, the Sacrament, auricular confession, Purgatory, the Virgin Mary, and the Popes supremacy. He suffered in the year of our Lord. 1553. September. 11. In his martyrdom such patience and fortitude God gave, that whē he was half burned yet he never ceased holding up his hands to heaven, and calling upon the Lord, to the great admiration of thē that looked on.
Ex John Crisp.
|
-
The kings Lieuetenant at Lions.
-
The Officiall.
-
The Friars.
|
-
Lodouicus Marsacus.
-
Michael Gerard his cosin.
-
Stephen Granot, Carpenter.
At Lions.
An.
1553.
|
At Lions the same yere these 3. also were apprehended, and sacrificed.
Ludouicus
had been of the order of the Dimilances▪ which served the king in his wars. Afterwarde coming to Geneva, he was trained up in the knowledge and doctrine of the Lord. Upon diverse Articles he was examined as invocation to Saynts, and of the Uyrgyne Mary, free will, merits, and good works, auricular confession, fasting, the Lord's supper. In his second examinatiō they inquired of him, and also of the other 2. touching vows, the Sacraments, the Mass, and the Uicar of Christ. In all which articles, because his and their judgment dissented from the doctrine of the Popes Church, they were condemned. The answers of Marsac to the articles, are to be seen at large in the book of the French martyrs, set out by
John. Crisp.
|
|
The Lieuetenant among other blasphemies, had these words: Of the iv. Evangelists, but ii. were pure, Matthew and John. The other two, Mark & Luke were but gatherers out of the other. The Epistles of S. Paul, but that the Doctors of the church had authorised them, he would otherwise esteem thē no better then the fables of
Aesope.
Item, the said Lieuetenant said to M. Copes maid,
speaking somewhat of the law: Cursed be the God of that law.
When the sentence of condemnation was given against these three, they were so glad thereof, that they went out praising God, and singing Psalms. Which troubled the judges sore, to see them so little to esteem their death: in so much that the Lieuetenaunt caused thē to be made to hold their peace, saying: shall these vile abiectes so vaunt themselves, against the whole state of the realm: Thē as Marsac, was going to a corner by, to pray, one of y
e
soldiers would not suffer him. To whō he said, that little time which we have, will you not give us to pray? With that the soldier being astonished, went his way.
As they should be brought out of prison to y
e
stake, the hangman tied a rope about the necks of the other two. Marsac seeing himself to be spared because of his order and degree, called by the way to the Lieuetenaunt, that he might also have one of the precious cheynes about his neck, in honor of his Lord. The which being granted, so were these three blessed martyrs committed to the fire, where they with meek patience yielded up their lives to the hands of the lord, in testimony of his Gospel,
Ex Crisp. Pantal.
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The Lieutenant of Lions.
-
Primacius Officiall.
-
Buatherius, Officiall.
-
Orus, Inquisitor.
|
Matthaeus Dymonetus. marchaunt.
At Lions.
An.
1553.
|
This Marchaunt first lived a vicious & detestable life, full of much corruption and filthiness. He was also a secret enemy and a Searcher out of good men, when and where they convented together. Who being called notwithstanding by y
e
grace of God, to the knowledge and savor of his word, shortly after was taken by the Lieutenant and Buatherius the Official, in his own house at Lions, and so after a little examination was sent to prison. Being examined by the Inquisitor and the Officials, he refused to yield any answer to them, knowing no authority they had upon him, but only to the Lieutenant,
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|
His answers were, that he believed all that the holy universal Church of Christ did truly believe & all the articles of the Creed. To the article of the holy Catholic Church, being bid to add also
Romanam,
that is the Church of Rome: that he refused. Advocates he knew none, but Christ alone. Purgatory he knew none, but the cross and passion of the lamb, which purgeth the sins of all the world. The true confession he said, ought to be made, not to the priest once a year, but every day to God, and to such whō we have offended. The eating of the flesh & blood of Christ, he took to be spiritual: and the Sacrament of the flesh and blood of Christ, to be eaten with the mouth, and that sacrament to be bread and wine under the name and signification of the body and blood of Christ, the mass not to be instituted of Christ, being a thing contrary to his word and will. For the head of the Church he knew none, but only Christ. Being in prison he had great conflicts with the infirmity of his own flesh, but especially with the temptation of his parents, brethren and kinsfolks, and the sorrow of his mother: nevertheless the Lord so assisted him, that he endured to the end. At his burning he spake much to the people, & was heard with great attention. He suffered the 15. of July. an. 1553.
Ex Cris.
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-
Legoux the Dean, Ilierensis.
-
M. Simon Vigor, the Penetentiary of Eureux.
|
William Neel, an Agustine Friar.
At Eureaux, in France.
An.
1553.
|
Hen. Pantal. lib.
9.
& Crisp. & Adrian,
maketh mention also of one William Neel a Friar Augustine, who suffered in much like sort the same year, & was burned at Eureux in France. The occasion of his trouble rose first,
for the rebuking of the vicious demeanour of the Priests there, and of the Dean named Legoux, for the which the Dean caused him to be sent to Eureux to the prison of the Byshoppe. The story of this William Neel, with his answers to their Articles objected, is to be read more at large in the 9. book of Pantalion, and others.
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The Bailiff or steward of the Citye Dyion.
|
Simon Laloe.
At Dyion.
An.
1553.
|
Simon Laloe a spectacle maker, coming from Geneva in to France for certain business, was laid hand of by the Bailiff of Dyion. Three things were demanded of him. 1 Where he dwelt. 2. What was his faith. 3. What fellows he knew of his Religion. His▪ dwelling he said, was at Geneva. Hys Religion was such, as was then used at Geneva. As for his fellows, he said, he knew none, but only them of the same City of Geneva, where his dwelling was. When they could get of him no other answer but this, with all their racking and torments, they proceeded to his sentence, and pursued the execution of the same, which was the 21. of November. an. 1553.
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The executioner who was named
James Sylvester,
seeing the great faith and constancye of that heuenlye Martyr, was so compuncted with repentance, & fell in such despair of himself, that they had much
ado with all the promises of the Gospel, to recover any comfort in him.
At last through the mercy of christ, he was comforted, and converted, and so he with all his family, removed to the Church of Geneva.
Ex John Crisp.
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Nicholas Nayle.
At Paris.
An.
1553.
|
This Nicolas, shoomaker coming to Paris with certain ferdles of books,
was there apprehended. Who stoutly in persisting in confessing the truth, was tried with sundry torments, to utter what fellows he had besides of his profession, so cruelly, that his body was dissolved almost one joint from another: but so constant he was in his silence, that he would express none. As they brought him to the stake, first they put a gag or piece of wood in his mouth, which they bound with cords to the hinder part of his head, so hard, y
t
his mouth on both sides gushed out with blood, and disfigured his face monstrously. By the way they passed by an Hospital, where they willed him to worship the picture of S. Mary standing at the gate. But he turned his back as well as he could, and would not. For the which the blind people were so grieved, that they would have fall̄ upon him. After he was brought to the fire, they so smered his body with fat and brimstone, that at the first taking of the fire, all his skin was parched, & the inward parts not touched. With that the cords brast which were about his mouth, whereby his voice was heard in the midst of the flame, praising the Lord, and so y
e
blessed Martyr departed.
Ex John Chrisp.
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A woman of Tolouse.
-
The Officiall of the Bishop of Tolouse.
-
The Inquisitor and Chancelor of the Bishop of Cozeran.
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Peter Serre.
About Tolouse.
An.
1553.
|
Peter Serre first was a Prieste, then changing his religiō, he went to Geneva, & learned the shomakers craft, and so lived. Afterward upon a singular love he came to his brother at Tolouse, to the intent to do him good. His brother had a wife, which was not well pleased with his religiō, and coming. She in secret Counsel told another woman one of her neighbors, of this. What doth she, but goeth to the Officiall, and maketh him privy of all. The Officiall thinking to foreslacke no time, taking counsel with his fellows, laid hands upon this Peter, and brought him before the Inquisitor. To whom he made such declaration of his faith, that he seemed to reduce the Inquisitor to some feling of conscience, and began to instruct him in y
e
principals of true religion. Notwithstāding, all this helped not, but that he was condemned by the said Chancellor, to be degraded, & committed to the secular judge. The Judge inquiringe of what occupation he was, he said, that of late he was a shoomaker. Whereby the Judge understanding that he had been of some other faculty before, required what it was. He said,
that he had been of another faculty before, but he was ashamed to utter it, or to remember it, being the worst & most vilest science of all other in the whole world besides. The judge and the people supposing that he had ben some thief or cutpurse, inquired to know what it was, but he for shame and sorrow stopped his mouth, & would not declare it. At last through their importunate clamor, he was constrained to declare the truth, & said, that he had been a priest. The judge thereupon was so moved, y
t
he condemned him, first enjoining him in his cōdamnation, to ask the king forgiveness, then judged him to have his tongue cut out, and so to be burned. Frō this sentence he appealed to the parliament of Tolouse: not for that he thought thereby to save his life, but because he was enjoined to ask the king forgiveness, whom he had never offended. Also because he was judged to have his tongue cut of, wherewith he would praise his God. Notwithstanding by the sentence of that parliament, he was likewise condemned to be burnt, only he was pardoned for asking forgiveness of the king, and the cutting of his tongue, so that he would say nothing against their religion.
|
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As he went to burning, he passed by the college of S. Martial, where he was bid to honor the picture of the virgins standing at the gate. Which because he refused, the Judge commanded his tongue to be cut of, & so being put to the fire, he stood so quiet, looking up to heaven all the time of his burning, as though he had felt nothing, bringing such admiration to the people, that one of the Parliament said,
that way not to be best, to bring the Lutherans to the fire, for that would do more hurt then good.
Ex John. Crisp.
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The governor of Marches.
|
-
Stephen king.
-
Petrus Denocheus.
At Chartres.
An.
1553.
|
Stephen king, after he had been at Strasbourg a while, returned again into his country,
dwelling in atown bearing the name of S. George,
not far frō Chaustors, where he served in the place of a notary, and had under him, a Clearke named Peter Denoche, who also had been at Geneva, & was there zealous in instructing the ignorant & rebuking blasphemous swearers, and other offenders. These two were not long together, but they were suspected both of Lutheranism: and so were apprehended by the governor of the Marches, or Marshall, and so were carried to Chartres: where after the constant confession upon their examination made, they were enclosed in prison, and there sustained long & tedious endurance. During the which mean time, Stephen king made many worthy songs and sonets in the praise of the Lord, whereby to recreate his spirit in that doleful captivity. At length, when after long persuasions & fair promises of the Bishop and of other, they could not be revoked from the doctrine of their confession, they were condemned. From that condemnation, they appealed to the Court of Paris. But the Council there confirming their former sentence, returned thē again to Chartres, from whence they came, where they were both executed with cruel punishment of fire.
Ex hist. Gallic. per John Crisp.
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Priests of Burgess.
|
Antonius Magnus, or Magnaeus.
At Paris.
An.
1554.
|
Antonius Magne,
was sent by the five which were in prison, at Lions, above mentioned, and by other also that were in captivity at Paris, unto Geneva to commend them to their prayers unto GOD, for them. Who after certain business there
dispatched, returned again into France, & there within 3. hours of his coming was betrayed and taken by certain Priests at Burgess and there delivered by the said priests unto the Officiall. After a few days the kings Justices took him from the Official, and sent him to Paris, where after great rebukes and torments, he suffered in the prisō, and firmly persisting in the profession of the truth, by their capital sentence was adjudged to have his tongue cut out, & so was burned at Mulbert place in Paris.
Ex John. Crisp.
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|
False brethren.
|
William Alēcon bookeseller.
A certain sherman.
At Montpelliers. An.
1554.
|
This Alencon did much good in the provinces of France, by carrying books. Comming to Montpelliers he was there circumvented by false brethrē detected, and laid in prison. In his faith he was firm and constant to the end of his Martirdome, being burned the 7. of January. 1554.
There was the same time at Montpelliers a certain sherman or clothworker, who had been long in duraunce for religion, but at length for fear, and infirmity, he revolted. To whom it was enjoined by the Judges to make public recantation, and to be present also at the burning of Alencō aforesaid. At the beholding of whose death and cōstancy, it pleased God to strike into this man such boldness, that he desired the Judges, that either he might burn with this Alencon, or else be brought again into prison, saying that he would make no other recantation, but so. Wherefore within three days after he was likewise condemned to the fire, and burned, in the town aforesaid.
Ex John Crisp.
|
|
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Paris Panier, a Lawyer.
At Dola.
An.
1554.
|
At Dola was beheaded a good & godly Lawyer named Paris Panier, for constant standing to the gospel of Christ. an. 1554.
Ex Pantal.
|
|
|
Peter du Val, shoomaker.
At Nismes.
An.
1554.
|
At Newmans in Delphinate,
Peter du Val
sustained sore and grievous rackinges & torments: wherewith his body being broken, dissolved, and maimed, yet he notwithstanding manfully abiding all their extremity, would name and utter none. Then was he had to the fire, & there consumed. ann. 1554.
Ex John. Crisp.
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Gilles le Pers, Lieuetenaunt for the marshall of S. Andrew,
and Inquisitor for the province of Borbon.
-
John. Bergeronius, another Inquisitor or counselor.
|
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Johannes, Filieul, or Filiolus Carpenter.
-
Julianus Leuille, poyntmaker.
At Sanserre.
An.
1554.
|
These two blessed and constant martyrs, as they were going toward Geneva, with one of their sons and a daughter were apprehended by Gilles le Pers, who in the way ouertaking them and most wickedly & Iudaslye pretendinge great favor to them, and to their religion, which he (as he said) supposed them to be of, with these and many other fair words circumvented and allured them to confess what was their faith, whither they went with their children, and also that their wives were at Geneva. When they had declared this, the wretched Traytour gave a sign to his horsemen, and so were these simple saints of Christ entrapped, and brought to the Castle of Niuerne. Beyng in Prison, they were examined of many things: whereunto they answered uprightly, according to their faith.
First touching the sacrament,
they affirmed the transubstantiation of the Bishop of Rome, to be against y
e
Article of the Creed, which saith, that Christ is gone up to heaven, & there sitteth at the hand of God: and therefore the bread and wine must needs remain in their properties, bearing notwithstanding a Sacrament,
or a holy sign of the body & blood of the Lord. For like as by bread and wine the heart of man is comforted, so the body of Christ crucified, & his blood shed, spirituallye hath the like operation in the souls of the believers.
|
|
For the Mass, they said it was a thing most superstitious, and mere Idolatry.
And if we put any part of salvation therein, they said, it was utterly a robbing of the Passion of Christ the son of God, & that it was not once to be named out of a Christian mouth. Also that they which say that Peter either was Pope, or Author of the said Mass, are far deceived. And as for turning bread into the body of Christ by the words of consecration, it was an error (they said) more of mad men, then any sad men: forasmuch as God is neither subject to men, nor to y
e
tongues or exorcisms of men. Purgatory they denied to be any, save only the blood of Christ Jesus.
Furthermore as they would not bereft the saints of God of their due honor,
so neither the Saynts thē selves (said they) will be contented to rob God of his honor only due to him.
As touching confession, their opinion was, that the wounds and causes of conscience, belong to no man, but only to God.
After these answers given and written, they were sent to the Monastery of Sanpeter, there to be disputed with. That done, the matter came to be debated amog the Judges, what was to be done with them. Some would their goods to be taken by Inventory, and them to be banished. But Bergeronius at last caused to be determined, that they should be burned, and first to hear Mass. From that Courte, they apppealed to the Courte of Paris: but the matter there was nothing amended. Where behold the judgment of God: In the mean time, while they were at Paris,
the wretched Persecutour Gilles le Pers, was suddenly stricken mad, and died in a frensy: which made many men to wonder, and especially the martyrs to be more constant.
At last the decree of the sentence was read against them. First for speaking against the Sacrament: which they denied.
Secondly for speaking against Baptism: which also they denied.
Thirdly, for speaking contumely against the Saints: which they in like manner denied.
After this, the officer to cause thē to recant threatened them with torments,
which they sustained very extreme, the space from after dinner, til three of the clock. When all that would not turn them, he sent to them a Friar Dominic, a man captious & sophistical, to press them in disputation. But as he could do no hurt unto them, so could they do no good upon him. When the time of their execution did approach, the officer aforesaid put into their hands being tied, a wooden cross, which they took with their teeth, & flong it away: for the which the officer commanded both their tongues to be cut of. Wherein appeared another marvelous work of the y
e
Lord For nevertheless that their tongues were taken frō them, to the intent they should not speak, yet God gave them vtteraūce, their tongues being cut out, to speak at their death: saying, we bid sin, y
e
flesh the world, and the devil fare well forever, with whom never we shall have to do hereafter. Divers other words they spake besides, which the people did hear and note. At last when the tormenter came to smiere them with brimstone and gunpouder: Go to, said Filiolus, salt on, salt on the rotten and stinking flesh. Finally as the flame came bursting up to their faces, they persisting constant in the fire, gave up their lives, and finished their martyrdom.
Ex Io. Crisp. & Henr. Pantal. & alijs.
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-
Will. Langloys, under Sheriff.
-
John. Langloys, the kings procurator.
|
Dionysius Vayre.
At Rhoan.
ann.
1554.
|
In the same year suffered at Rhoan, Denis Uayre, who first leaving his Popish priesthood, went to Geneva, where he learned the art of bookbynding, & brought many times books into France. After that in the reign of K. Ed. 6. he came to Gerzey, & there was minister, & preached. After y
e
death of K. Ed. the time not serving him to tarry, thinking to return again to Geneva, he came into Normandy with his books, into a town, called Fueillie: Whereas he going out to hire a cart. William Langloys, with John Langloys his brother came in and stayed his books, and him also which had the custody of thē. Denis, albeit he might have escaped, yet hearing y
e
keeper of his books to be in trouble, came, & presēting himself, was committed, y
e
other was delivered. First after two months and a half imprisonment, he was charged to be a spy, because he came out of England. Then from that prisō he was removed to the Bishops prison, and then to Rhoan where sentence was given, that he should be burned alive, and thrice lifted up, and let down again into the fire. After the sentence given, they threatened him with many terrible torments, unless he would disclose such as he knew of that side. To whom he answered that the sounder part of all France, and of the Senate, was of that Religion: notwithstanding he would utter no man's name unto them. And as for their torments, he said he passed not, for if he wer killed with racking, then he should not feel the burning of the fire. When they saw him so little to pass for their torments, they left that, and proceeded to his burning: and first they put a cross in his hands which he would not hold. Thē because he coming by the Image of the virgins mary, would not adore the same, they cried, cut out his tongue: & so they cast him into the fire, where he should be thrice taken up but the flame went so hye, that the hangman being not able to come near him, cried to the people standing by, to help, and so did the officers with their staves, lay upon the people, to help their tormenters, but never a man would stir. And this was the end and martyrdom of that blessed Denys.
Ex Henr. Pantal. lib.
10.
|
|
There was a riche marchaunt of Paris, who said in jest to the Friers of S. Frances. You wear a rope about your bodies, because S. Frances once should have been hanged, & the pope redeemed him upon this condition,
that all his life after he should were a rope. Uppon this the Franciscan Friars of Paris caused him to be apprehended & laid in prison, and so judgment passed upon him, that he should be hanged: but he to save his life, was contented to recant, and so did. The Friars hearing of his recantation, commended him, saying if he continued so, he should be saved, and so calling upon the officers, caused them to make haste to the gallows, to hang him up, while he was yet in a good way (said they) least he fall again. And so was this marchaunt,
notwithstanding, his recantation, hanged for jesting against the Friars.
Ex. Pantal. lib.
7.
To this marchaunt may also be adjoined y
e
brother of Tamer, who when he had before professed the truth of the gospel, and afterward by the counsel and instruction of his brother, was removed from the same, fell in desperation, and such sorrow of mind that he hanged himself.
Ex John. Manlio in dictis Phil. Melanct.
|
|
|
Tho. Galbergne, a Couerlet maker.
At Tourney.
Ann.
1554.
|
This Tho. had copied out certain spiritual songs out of a book in Geneva which he brought with him to Tourna & lent y
e
same to one of his fellows This book being espied,
he was called for of the Justice, & examined of the book, which he said, contained nothing, but y
t
was agreing to the scripture, & that he would stand by Then he was had to y
e
Castle, and after xix. days was brought to the town house, and there adjudged to the fire. Whereūto he went cheerfully singing psalms. As he was in y
e
flame, the Warden of the fryers stood crying: Turn Thomas, Thomas, yet it is time: remember him y
t
came at the last hour. To whom he cried out of the flame with a loud voice, and I trust to be one of that sort, and so calling upon the name of the Lord, gave up his spirit.
Ex Crisp. lib.
4.
|
|
Add also to this, one Nicholas Paul beheaded at Gaunt. These two should have been placed among the Dutch Martyrs in the table before.
|
-
Latrunculator, or under Marshal, or examiner of Dolphenie.
-
The Lieutenant.
-
His Attorney.
-
His Scribe.
|
Rich. Feurus a goldsmith.
At Lions.
An.
1554.
|
Feurus a Goldesmith borne at Rhoan first being in England,
and in London there received the taste and knowledge of God's word, as in his own Epistle he recordeth. Then he went to Geneva, where he remained 9. or 10. years. From thence returning to Lions, there was apprehended, and condemned. Then he appealed to the hye court of Paris, through the motion of his friends. Where in the way as he was led to Paris, he was met by certain whom he knew not, and by them taken frō his keepers, and so set at liberty, which was ann. 1551,
|
|
After the continuing at Geneva, about y
e
space of iii. years, he came upon business to the province of Dolphenie, and there as he found fault with the grace said in Latin, he wak detected and taken in his Inn in the night, by the vndermarshall, or him which had the examination of malefactors. The
next day he was sent to the Justice, from him to the bishop, Who ridding their hands of him, then was he brought to the Lieuetenaunt, who sent his advocate w
t
a notary to him in the prison,
to examine him of his faith. The whole process of his examinations, w
t
his adversaries and the fryers, in his story described, is long, y
e
principal contents come to this effect.
Inquisitor.
Doest thou believe the Church of Rome?
The Martyr.
No, I do believe the Catholic and universal Church.
Inquisitor.
What Catholic church is that?
The Martyr.
The congregation, or communion of Christians
Inquisitor.
What congregation is that, or of whom doth it consist?
The Martyr.
It consisteth in the number of God's elect, whō God hath chosen to be the members of his son Jesus Christ, of whom he is also the head.
Inquisitor.
Where is the congregation, or how is it know̄?
The Martyr.
It is dispersed through the universal world, in diverse regions, and is known by the spiritual direction, wherewith it is governed that is to say, both by thy word of God, and by the right institution of Christ's Sacraments.
Inquisitor.
Do ye think the Church that is at Geneva, Lausanna, Berne, and such other places, to be a more true Church then the holy church of Rome?
The Martyr.
Yea verily, for these have the notes of the true Church.
Inquisitor.
What difference then make you between those Churches and the Church of Rome?
The Marytr.
Muche, for the Church of Rome is governed only with traditions of men, but those are ruled only by the word of God.
Inquisitor.
Where learned you this doctrine first?
The Martyr.
In England, at London.
Inquisitor.
How long have ye been at Geneva?
The Martyr.
About 9. or 10. years.
Inquisitor.
Doest thou not believe the virgins Mary to be a mediatrix and advocate to God for sinners?
The Martyr.
I believe as in the word of God is testified, Jesus Christ to be only mediator and advocate for all sinners. Albeit the virgins Mary be a blessed womā yet the office of an advocate belongeth not unto her.
Inquisitor.
The Saints that be in Paradise, have they no power to pray for us?
The Martyr.
No, but I judge thē to be blessed, & to be contented with y
e
grace & glory which they have, that is, that they be counted the members of the son of God.
Inquisitor.
And what then judge you of them which follow the religion of the Church of Rome, think you them to be Christians?
The Martyr.
No, for that church is not governed with y
e
spirit of God, but rather fighteth against the same.
Inquisitor.
Do you then esteem all them which separate them selves from the Church of Rome to be Christians?
The Martyr.
I have not to answer for others, but only for myself,
Every man
(saith S. Paul)
shall bear his own burden,
And thus the advocate, when he had asked him whether he would put his hand to that he had said, and had obtained the same, departed to dinner.
At the next examination was brought unto him a Franciscan fryer, who first entering with him touthing the words y
t
he spake in his Inn, asked him why that grace might not be said in Latin? Because (said he) by the word of God, Christians are commanded to pray with heart and with spirit, and with that tongue which is most understanded, and serveth best to the edification of the hearers. Then the Friar bringing forth his
Benedicite, Agimus tibi gratias, &c. Laus Deo, pax viuis, requies defunctis, &c.
began thus to reason.
The Friar.
God understandeth all tongues: and the church of Rome hath prescribed this form of praying,
receiving the same from the ancient church and the fathers, which used then to pray in Latin. And if any tongue be to be observed in prayer, one more then another, why is it not as good to pray in the Latyn tongue, as to pray in the Frencch?
The Martyr.
My meaning is not to exclude any kind of language from prayer, whether it be in y
e
Latin Greek Hebrew, or any other, so that the same be understanded, and may edify the hearers.
The Friar.
When Christ entered the Citty of Jerusalem, the people cried, lauding him with
Osanna filio David,
and yet understood they not what they said, as Jerome writeth.
The Martyr.
It may be, that Jerome so writeth, howe they understood not the prophetical meaning, or the accomplishment of these words upon Christ's coming: but that they understood not the phrase of that speech or language which they spake, speaking in their own language. Jerome doth not deny.
Then the Friar declaring that he was no fit parson to expound the Scriptures, being in the Latin tongue, inferred the authorities of Counsels and doctors, & testimonies of men, which seemed to move the officer not a little: who then charging him with many things,
as with words spoken in contempt of the virgin Mary, and of the Saints: also with rebellion against princes and kings, came at last to the matter of the Sacrament, and demanded thus.
Inquisitor.
Doest thou believe the holy host which the priest doth consecrate at the mass, or no?
The Martyr.
I believe neither the host nor any such consecration.
Inquisitor.
Why? doest thou not believe the holy Sacrament of the alter, ordained of Christ Jesus himself?
The Martyr.
Touching the sacrament of the Lord's supper, I believe, that whensoever we use the same, according to the presentation of S. Paul, we are refreshed spiritually with the body and blood of our Lord Jesus Christ, who is the true spiritual meat and drink of our souls.
The Friar.
The Friar then inferred the words of S. John. Gospel, saying:
My flesh is meat in deed. &c.
and said that the Doctors of the church had decided that matter already, and had approved the mass to be an holy memory of the death, and passion of our Lord Jesus Christ.
The Martyr.
The sacrament of the supper, I believe to be ordained of the Lord, for a memorial of his death, & for a styrryng up of our thanks giving to him. In which Sacrament we have nothing to offer up to him, but do receive with all thanksgiving the benefits offered of God to us most abundantly, in Christ Jesus his son.
And thus the Advocate with the Friar, bidding the Notary to write the words that he had spoken departed. Who after eyght days, being accompanied with the said Franciscan, and other fryers moe of the Dominickes, sent for the said Richard Feurus
again to his house, and thus began to inquire
Inquisitor.
Doest thou believe any purgatory?
The Martyr.
I believe that Christ with his precious blood hath made an end of all purgatory and purgation of our sins.
Inquisitor.
And doest thou think then there is no place after this life, where souls of men departed remain so long til they have made satisfaction for their sins?
The Martyr.
No: but I acknowledge one satisfaction once made for the sins of all men, by the blood & sacrifice of Jesus Christ our Lord, which is the propitiation and purgation for the sins of the whole world.
The Friar.
In the xviij. chap. of S. Math. Christ speaketh by way o
•
a parable or similitude, of a certain cruel servant, who because he would not forgive his fellow
•
eruaunt, was cast in prison, and saith:
That he shall not come out from thence before he hath paid the uttermost farthing.
By the which similitude is signified unto us, a certain middle place, which is left for satisfaction to be made after this life, for sins.
The Martyr.
First, the satisfaction for our sins by the death of Christ,
is plain and evident in the scriptures: as in these places:
Come to me all you that labor, and be burdened, and I will refresh you. Math.
11.
I am the door, he that entereth by me, shall be saved. John
10.
I am the way verity, and life. John
13.
Blessed be they that die in the Lord, for they rest from their labors Apoc.
13. Also to y
•
thief which hanged with the Lord it was said:
This day thou shalt be with me in paradise, &c.
Secondly as touching this similitude, it hath no other demonstration, but to admonish us of our duty in showing charity, and forgeuing one another, which v
••
es we do, there is no mercy to be looked for at the hands of God.
The Friar.
If this be true that you say, then it should follow that there is neither purgatory,
nor any Limbus, which were against our Christian faith and our Crede, which saith:
He descended into hell, &c..
The Deputy.
Doest thou not believe there is a Limbus?
The Martyr.
Neither do I believe to be any such place, ney-doth the scripture thereof make any mention.
The Friar.
Where were the old fathers then before the death of Christ?
The Martyr.
In life (I say) eternal, which they looked for, being promised before to Adam, Abraham, and the Patriarchs, in the seed to come.
The Deputy.
Then the Deputy, what (saith he) doest thou believe that the pope hath any power?
The Deputy.
Doest thou believe that the pope, as the vicar of Jesus Christ can here bind and loose?
The Martyr.
That I do not believe.
The Deputy.
How then doest thou understand the power of the pope?
The Martyr.
I understand the power of the pope so, as saint Paul declareth .ii. Thess. saying:
That because the world refused to receive the love of the truth, unto salvation therefore God hath given to Satan, and to his ministers, power of illusions and errors, that men should believe lies, and set up to themselves pastors and teachers, such as they deserve.
The Friar.
Christ gave to S. Peter power to bind & loose, whose successor and vicar of Christ is the pope, for the government of the church, that it might have one head in the world, as it hath in heaven. And though the Pastors do not live according to y
e
word which they preach, yet their doctrine is not therefore to be refused, as Christ teacheth. Math. 23.
The Martyr.
If the pope and his adherents would preach the word purely & sincerely, admixing no other inventions of their own, nor obtruding laws of their own devising, I would then embrace their doctrine, how soever their life were to the contrary: according as Christ doth tell us of the scribes & phariseis, admonishing us to follow their doctrine, & not their lives. Mat. 23. but there is great difference,
whether they y
t
take the governance of the church, do sit in Moses chair, which is the seat of truth, or else do sit in the chair of abomination, spoken of by Daniel, & also by S. Paul where he saith:
That the man of perdition shall sit in the temple of God, vaunting himself insolently above all that is called God.
2.
Thes.
2.
And as touching the keys of binding & loosing, given to Peter, Christ therein assigned to Peter,
& other apostles, the office of preaching the word of the gospel, which they did also well observe, in preaching nothing else but only the word, in the which word is all the power contained of binding & loosing Neither is it to be granted, the Church to have two heads, one in heaven, another in earth. The head whereof is but one, which is Jesus Christ, whom the father hath appointed to be head alone, both in heaven and earth,
as S. Paul in many places of his Epistles doth teach. Ephes. 1. Colos. 1 &c.
The Friar.
You have no understanding how to expound the Scriptures. But the old doctors have expounded the scriptures & holy Councils,
whose judgments are to be followed. But what say you to auricular confession?
The Martyr.
I know no other confession, but that which is to be made to God, and reconciliation towards our neighbor, which Christ and his Apostles have commended to us.
The Friar.
Have you not read in the Gospel, howe Christ doth bid us to confess to the priest, where he commanded the leper being made whole to show him self to the priest?
The Martyr.
The true church of the Lord Jesus Christ never observed this strange kind of confession, to carrye our sins to the priests ear. And though the church of Rome have intruded this manner of confessing it followeth not thereby, that is to be received. And as touching the leper, whom the Lord sent to the priest, he was not sent therefore to whisper his sins in the Priests care, but only for a testimony of his health received, according to the law.
Of the other confession which is to be made to God, we have both the examples and testimonies of the prophet David full in the psalms. 32.51.106. where he saith:
That he confessed his sins unto the Lord, and received forgiveness of the same.
The Friar.
After this the fryer proceeding further to make comparison between the church of Rome,
and the church of Geneva, would prove that the pope hath power to set laws in the Church, without any express word of God. For so it is written, (said he)
That there were many other things besides, which are not written in this book. John.
21. Also where Christ promiseth to his Disciples, to send unto them the holy ghost, which should induce them into all truth. Moreover such decres & ordinances which are in y
e
church were decided (said he) and appointed by the doctors of y
e
church, & by all the Councils directed (no doubt) by the holy Ghost. Furthermore he inferred, that y
e
church also of Geneva, had their ordinances and constitutions made without any word of God. And for example he brought forth the order of the psalms and service publicly observed and appointed upon wednesday in the church of Geneva, as though that day were holier then another.
The Martyr.
To this the martyr answered again declaring that the ordinance of those public prayers and psalms upon wednesday, in the church of Geneva, was not to bind conscience, or for any superstitious observation, or for any necessity, which eythere
should bind conscience, or could not be altered at their arbitrement: but only for an order or commodity for public resort to hear the word of god, according as ancient kings & temporal Magistrates have used in old time to do, in congregating the people together, not to put any holiness in the day or to bind conscience to any observation (as the pope maketh his laws) but only for orders sake, serving unto commodity.
And as touching that anything should be left for doctors and counsels to be decided, without the express word of God, that is not so, for that all things be expressed and prescribed by the word, whatsoever is necessary either for government of the Church, or for the salvation of men, so that there is no need for doctors of the Church or Councils, to decide any thing more then is decided already.
Paul saith,
that he durst utter nothing, but that the Lord had wrought by him. Rom.
15. S. John speaking of the doctrine of Christ Jesus,
willeth us to receive no man, unless he bring with him the same doctrine.
2.
John.
S. Paul warneth the Gallat.
not to believe an angel from heaven,
bringing another doctrine thē that which they had already received Gal.
2. Christ calling himself the
good shepherd, noteth them to be his sheep which hear his voice, and not the voice of others. John.
11 And S. Peter admonishing the pastors of y
e
church forewarneth them
to teache only the word of God, without any seeking of Lordship or dominion over the flock.
From the which moderation how far y
e
form of the popes church doth differ, the tyranny which they use doth well declare,
The Friar.
In the old church, priests and ministers of the church were wont to assemble together, for deciding of such things as pertained to the government and direction of the church, whereas in Geneva no such thing is used, as I can prove by this your own testament here in my hands, that you the better may understand what was then the true use and manner of the Church.
The Martyr.
What was the true order and manner that the Apostles did institute the church of Christ, I would gladly hear, and also would desire you to consider the same, and when you have well considered it, yet shall you find the institution and regiment of the Church of Geneva not to be without the public counsel and advisement of the magistrates, elders & ministrs of that church, with such care and diligence as Paul, and Silas took, in ordering the church of Thessalonica, Birrhea. &c. wherein nothing was don without the authority of God's word, as appeareth Act. 17. As likewise also in stablishing the Church of Antioch, when the Apostles were together in counsel for y
e
same, there was no other law nor doctrine followed, but only the word of God, as may appere by the words of the Council:
Quid tentatis Deum, iugum imponere, &c.
And albeit the ministers of the church of Rome, and the pope were not called to the institution of the foresaid church of Geneva: yet it followeth not therefore, that there was no lawful order observed, either in stablishing that Church, or any other.
The Friar.
You were first baptized in the Church of y
e
Pope were ye not?
The Martyr.
I grant I was, but yet that nothing hindereth the grace of God, but he may renouate and call to further knowledge whom he pleaseth.
A Counselor.
I would wish you not to stick to your own wisdom and opinion. Ye see the Churches in Germany, how they dissent one from another. So that if you should not submit your judgment to the authority of the General Councils,
every day you should have a new Christianity.
The Martyr.
To mine own wisdom I do not stick, nor ever will, but only to that wisdom which is in Christ Jesus, although the world doth accompt it foolishness. And where ye say, that the churches of Germany dissent among themselves one from another that is not so, for they accord in one agreement, altogether, touching the foundation and principal grounds of Christian faith. Neither is there any such fear, that every day should rise up a new christianity, unless the church be balanced with authority of the councils, as you pretend. For so we read in the profit David psal. 33. and in other places of scripture moe:
that the Counsels of the nations and people shall be overthrown and subverted of the Lord. &c.
Wherefore the best is, that we follow the council of God and his word, and prefer the authority thereof before all other counsels and judgments of mē, And thus doing,
I for my part had rather dwell and settle myself in this little Christianity, be it never so small, then in that populous Papalitie, be it never so great in multitude.
And thus was this godly Feurus commanded again by the Deputye, to the Bishops prison, and from thence shortly after removed to Lions, not by the open and beaten way, but by secret and privy journeys, least perhaps he should be taken from thē again, as he was before.
After he was come to Lions, he was brought before Tignacius the Judge,
and a Doctor of Sorbone called Fumosus, who questioned with him touching sundry articles of Religion. But in conclusion, when they neither with arguments could convict him, nor with promises allure him, nor with threatening terrors stir him, either to betray the truth which he knew, or to bewray them whom he knew not, which took him away before his kepers they proceeded at last to the sentence, condemning him first to have his tongue cut out, and then to be
[illustration]
The martyrdom of Richard Feurus.
burned. All which he received willingly and quietly for righteousness sake, thus finishing his martyrdom
Iul.
7.
ann,
1554.
Ex Crisp. Pantal, & alijs.
|
|
An Inquisitor monk.
|
Nicholas du Chesne.
At Gry by Bezanson.
Ann.
1554,
|
The cause and occasion why this Nicolas came in trouble,
was for that he going from Lausāna (where he abode for his conscience) to fette his sister & her husband, & certain other of his friends, as he went from Bezanson, toward the town of Gry,
did not homage to a certain cross in the way where a certain monk which was an inquisitour,
ouertook him, and thereby suspected him. He was guyded by the same monk craftily dissēbling his religion, to a lodging in Gry: where the Justice of the place coming in, incontinent took him. Nicholas seeing how he was by y
e
monk his conductor betrayed: O false traitor, (said he) hast thou thus betrayed me? Then after examination, he was condemned. Being carried to the place of martyrdom, by y
e
way he was promised, that if he would knele down and hear a mass, he should be let go as a passenger. But Nicolas armed with perseverance, said he would rather die then commit such an act. Who calling upon the name of the Lord, took his death patiently.
Ex Crisp. Lib▪
6.
|
-
The seniors or Lord's of Estnay and of Ciguongnes, dwelling by the town of Machenoir.
-
Denys Barbes, Counselor of Bloys.
|
John Bertrand a fo
••
er or keeper of the forest of Marchenoir.
At Bloys.
Ann.
1556.
|
For the religion & gospel of Christ, this John was apprehended by these persecutors here specified, and led bound to Bloys: where he was examined by Denys y
e
counselor, of diverse points as whether he had spokē at any time against God, against y
e
church & the he saints, & the she saints of Paradise Wherunto he said no. Item, whether at any time he had called the mass abhominable, which he granted, for that he finding no mass in all the Stripture, was commanded by
S. Paul, That if an angel from heavē would bring any other gospel beside that which was already received, he should account it accursed.
After his condemnation, they would have him to be confessed, and presented to him a cross to kiss. But he bad the Friars with their cross depart. That is not the cross (said he) that I must carry. Entring into y
e
cart before the multitude he gave thanks to God, that he was not there for murder, theft, or blasphemy, but only for the quarrel of our savior. Being tied to the post, he sang the 25. psalm. Of age he was young his countenance was exceeding cheerful & amiable, his eyes looking up to heaven. O the happy journey, said he (seeing the place where he should suffer) & the fair place that is prepared for me. When the fire was kindled about them, O Lord cried he, give thy hand to thy servant: I recommend my soul unto thee, and so meekly yielded up his spirit. Whose patient and joyful constancye so astonished the people, that of long time before, nothing did seem to them so admirable.
Ex Gallic. hist. per. Crisp. Lib.
6.
|
|
A brother in law of this Peter.
|
Peter Rouseau.
An.
1556.
|
Peter Rousseau coming from Geneva and Lausanna to his country, partly to communicate with certain of his acquaintance in the word of God, partly for other certain affairs, because he required his inheritance of his brother in law, was by him betrayed. Then being constant in his confession, which he offered up, he was put to the rack three times, which he suffered constantly with great torments. Afterward he had his tongue cut of, and a balle of iron put in his mouth. He was draw̄ upon a hurdle,
all broken and maimed, to the fire, where he was lifted up into the air, and let down three times: And when he was half burned, the balle fell from his mouth, and he with a loud voice called on the name of GOD, saying, Jesus Christ assiste me. And so this blessed Martyr gave up his life to God.
Ex John. Crisp.
|
|
Antony de Lescure, the kings attourney.
|
-
Arnauld Moniere.
-
John de Cazes.
At Bordeaux.
An.
1556.
|
After that Arnald Moniere was taken and examined of the Justice, and so was laid in prison, John de Cazes resorting to the same town of Burdeaux,
and hearing of him, and being admonished moreover, that if he went to him, he should be appeached of heresy, notwithstanding went to comfort him, and so was also imprisoned. After many examinations, sentence was given upon them to be burned. When the time came of their Martyrdom they were drawn thorough the dirt upon an hurdle, to the place accompanied with a number of bylles, and glayues, and gūners, and truēpeters. Moreover, albeit there was no such cause (they being two simple poor men) yet the Magistrates commanded (upon what occasion I know not) all the gates of y
e
Citty to be shut, and guarded with keepers.
Whē the blessed martyrs were brought and bound to the post which was before the Palace, they much rejoicing that they were made worthy to suffer for Christ, made confession of their faith, and many earnest exhortations unto the people. But to stop the hearing of these saints, the trumpeters were commanded to sound, which during all the time of their suffering never ceased. The hangman preparing hymsel
•
first to strangle Cazes, chanced to fall down from the top of the post, to the pavement and brake his head in such sort, as the blood followed in great quantity. Notwithstanding he recovering himself, went to Monier, and him he strangled, who patientlye rendered up his life. Cazes which was the stronger of them both, being set on fire before the hangman came, suffered the extremity of the fire with great pains, but greater patience: for as his legs wer almost half burnt, yet he endured, crying: My God my father, and so gave up his life.
|
|
And further, to note the work of God that followed when these two mild & martyred saints were almost consumed in the fire to ashes suddenly without matter or cause, such a fear fell upon them, at y
e
execution, that the iustices and the people,
notwithstanding that they had the gates locked to them, & were defensed with all manner of weapons about them, not knowing wherefor, took thē to their legs, in such hast fleeing away, y
t
they ouerran one another. The prior of S. Antonies fell down, so y
t
a great number went over him. The judge Pontacke on his mule, w
t
his red robe, fleeing as the other did, was overthrown with the press in the street called Poet
•
uin in such sort,
that he was fain to be carried to Pichons house a widow, and there cried within, Hide me, save my life, I am dead: I see even the like matter, as at the last commotion. My friends hyde my
mule, that no man se her nor know her. Briefly such was the fear which came from them, that every mā shut up their houses. After the fear was past, every man asked what the matter was, but none could tell neither could the enemies of God's truth perceive, who was he that put them so to flight and fear, w
t
out any semblaunce of any adversary about them. This story is testified, and to be found both in the volume of the French martyrs, printed by John Crispine, lib. 6. also in the book of Dutch martyrs, written by Adrianus.
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-
A gentlemā called Perriere.
-
M. Bartlemew Eme, President.
-
M. Augustine de Eglise, Counselor.
|
Bartlemew Hector.
At Thurin.
Ann.
1556.
|
First this Hector was a traveler, about the country, and a seller of books, having his wife and children at geneua. As he came into the vale of Angroigne, in Piedmont to get his living with selling of books, he was taken by a certain gentleman, and there arrested & sent to Thurin: then examined, at last condemned. Beyng condemned, he was threatened, y
t
if he spake anything to the people, his tongue should be cut of. Neuerthlesse he ceased nothing to speak. After his prayers made, wherein he prayed for the Judges, that God would forgive them, and opē their eyes, he was offered his pardon at the stake, if he would convert, which he refused. Then he prepared himself to his death, which he took patiently. Wherat many of the people wept, saying, why doth this man die, which speaketh of nothing, but of God?
Ex hist. Gal. per Crisp. lib.
6.
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The accusers appear not in the story.
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-
Phillip Cene.
-
James his fellow.
At Dyion.
An.
1557.
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This Phillip Cene was an Apothecary at Geneva. He was taken at Dyion, & there imprisoned, and in the same town of Dyion, he with one James his companion, was burned. As this Phillip went to his death singing psalms, the Friar standing by, stopped his mouthe with his hand. The most part of the people wept bitterly, saying, be of good courage brethren, be not afraid of this death. Which when one of the adversary part heard, he said to one of the magistrates. Do you not see how almost half part of the people is of their side, and doth comfort them?
Ex John Crisp. lib.
6.
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|
-
Archambant Seraphon.
-
M. Nicolas du Russeau.
At Dyion.
Ann.
1557.
|
These two were in prison together w
t
Phillip,
and James abovesaid, at Dyion Archambant going about with a packet of pedlerye ware, to get his living and coming towards his wife, heard of certain prisoners at Dyion, to whom he wrote to comfort them with his letters. The next day after he was searched at Aussone, and letters of certain scholars of Paris found about him: then he was brought to Dyion, where he with the other called M. du Rousseau, constantly suffered.
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The same Archambant had been also condemned three years before at Tule, and as he was led to Bordeaux, he escaped.
Ex eius Epist. ad vxorem, apud Crisp. lib.
6.
|
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The kings Attorney of Saints Ville.
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Philbert Hamlin.
At Burdeaux.
Ann.
1557.
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Philbert Hamlin first was a priest, then he went to Geneva, where he exercised printing,
and sent books abroad. After that he was made a minister at the town of Allenart in Saintonge: In which and in other places moe, he did much good in edifying the people. At last he was apprehended at Saints Uille, and with him his host, a priest, whom he had instructed in the gospel, and after confession made of his faith, he with the said priest was carried to Burdeeux before the President. As he was in prison on a sondaye, a priest came in with all his furniture, to say mass in the prison: whom Philbert seeing to be reuested, came & plucked his garments from his back with such zeal and vehemency, that the mass garments, with the challice & candlesticks fell down, and were broken, saying: Is it not enough for you to blaspheme God in churches, but you must also pollute the prison w
t
youre Idolatry? The iaylour hearing of this,
in his fury laid upon him w
t
his flaffe, and also complained of him: whereby he was removed to the common prison, and laid in a low pit, laden with great irons so that his legs were swollen withal, and there continued viii. days. A little before he perceiving the priest his host to decline from the truth, did what he could to confirm him in the same: but when he knew that he had flatly renounced Christ and his word, he said unto him. O unhappy and more then miserable,
is it possible for you to be so foolish as for saving of a few days, which you have to live by the course of nature, so to start away, and to deny y
e
truth? Know you therefore, that although you have by your foolishness avoided y
e
corporal fire, yet your life shall be never the longer, for you shall die before me, and God shall not give you the grace, that it shall be for his cause, and you shall be an example to all Apostates.
He had no sooner ended his talk but the priest going out of prison, was slain by two gentlemen which had a quarrel to him. Wherof when M. Philbert had heard, he affirmed that he knew of no such thing before, but spake as pleased God to guyd his tongue. Wherupon immediately he made an exhortation of the providence of God, which by the occason hereof, moved the hearts of many, and converted them unto God.
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At last the foresaid Philbert, after his condemnation, was had to the place of his martyrdom before the palace, and as he was exhorting the people, to the intent his words should not be heard, the trumpets blew without ceasing.
And so being fastened to y
e
post, this holy martyr praying & exhorting the people, was strangled, and his body with fire consumed, on palm sunday even.
Ex Gal. hist. Crisp. lib.
6.
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-
Ripet, a Secretary.
-
Anthony Eschaux Bailey.
The kings Procurator.
|
Micholas Startorius.
At Ost by Piedmont. An.
1557.
|
Nicolaus Startorius
of the age of 26. years, borne in Piedmont, came to the partes of Chamberye in Lent,
where a certain warden of the Friars in the town of Oste had preched on good friday
upon the passion. The report of which Sermon being recited to this Sartorius, by one that heard him, Sartorius reprehended the error and blasphemies thereof, which were against the holy scriptures. Shortly after, the party that told him, went to a Secretarye named Ripet, who covertly came to entrap Nicholas, demanding him of the Friers Sermon: And did not our Preacher (said he) preach well? No, said Nicholas, but he lied falsely. Ripet entering further w
t
him, demanded: And do not you believe the body of the Lord to be in the host? to whom Nicholas then answered again, that to be against our Creed, which saith,
that he ascended up and sitteth. &c.
Incontinent Ripet went to the Frier and his companions, to cause him to be apprehended. The friends of Nicolas perceiving the danger, willed him to avoid and save himself, and also accompanied him out of the town, about the space of three leagues. Then was great pursuit made after him to all quarters, who at length was taken at the town of S. Remy, at the foot of the mountain of great S. Bernard, where he was examined before Anthony Eschaux Bailife of the town, and other iustices, before whom he answered with great boldness, for his faith. Then they brought him to the rack, & when the Sergeant refused to draw the cord, the Bailiff himself & the Receiver, with a Canon did rack him with their own hands. Notwithstanding that the Lord's of Berne wrote for him to the town of Ost, requiring to have their own subject delivered unto them, they hastened the execution, and pronounced sentence, that he should be burned. Which sentence he received with such constancy, that neither the kings receiver, nor all the other enemies could divert him from the truth of the Gospel, which he manfully maintained while any spirit remained in his body.
Ex John. Crisp lib.
6.
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|
The accusers be not named in the story.
|
-
George Tardif,
with one of Tours, a Broderer.
-
Nicholas, a Shomaker of Ienuile.
At Tours.
An.
1558.
At Ienuile.
An.
1558.
|
The Printer of the story of the french martyrs named Crispine, among othermoe, maketh also memorial of George Tardif, a Broderer of Tours, and Nicholas of Ienuile, declaring that all these three together were in prison, and afterward were disseuered, to suffer in sundry places, one from the other: of whom first George Tardife was executed in Sens.
The Broderer of Tours, as he was coming with 5. or 6. other out of a wood, being at prayer, was taken, and thereupon examined. Before he should be examined, he desired the Judges, that he might pray. Which being granted after his prayer made, wherein he prayed for the Judges, for the king, and all estates, & for the necessity of all Christ's Saints, he answered for himself, with such grace and modestye, that the hearts of many were broken unto the shedding of tears, seeking (as it seemed) nothing else but his deliverance. Notwithstanding he at last was sent unto Tours, and there was crowned with martyrdom.
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The third which was Nicolas, being but young of years, and newly come from Geneva,
to his country, for certain money: by means of a Lady there dwelling, was caused to be apprehended. When he was condemned and set in the cart, his Father coming with a staff, would have beaten him, but the officers not suffering it, would have stricken the old man. The son crying to the Officers, desired them to let his father alone, saying, that his father had power over him, to do with him what he would: and so going to the place where he should suffer, having a balle of iron put in his mouth, he was brought at length to the fire, in the town of Ienuile, where he patiently took his death and Martyrdom. an. 1558.
Ex Typogra. Crisp. Lib.
6.
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-
The Priests of the College of plessis.
-
The doctors of Sorbone
-
Doctor Democrates.
-
Cenalis, Bishop of Auranches.
-
Martin the kings Attorney. The Cardinal of Lorrane.
-
Maillardus.
-
Henry the second freēch king.
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The congregation of Paris persecuted, to the number of three or four hundredth.
At Paris.
An.
1558.
|
AN. 1558. Sept. 4. a company of the faithful, to the mumber of 3. or 4. hundred, wer together convented at Paris in a certē house, having before it, y
e
college of Plessis in the strete of S. James, & behind it,
the college of Sorbone. Who there assembled in the beginning of the night to the intent to communicate together the Lord's supper: but incontinēt that was discovered by certain Priests of Plessis: who gathering together such as were of that faction, came to beset the house and made an outcrye, that the watch might come and take them, so that in short time almost all the city of Paris was up in armor, thinking some conspiracy to have been in y
e
city. Who then following the noise, & perceiving that they were Lutherans, a great part of thē were in extreme rage, furiouslye seeking to have their blood, and therefore stopped the streets and lanes with cartes, and made fires to see that none should escape.
The faithful albeit God hath givē them leisure to finysh their administration & prayers, with such quetnes, as they never had better, seeing the sodennesse of the thing, were stricken in great fear. Who then being exhorted by the governors of the congregation, fell to prayer. That done, through the counsel of some which knew the cowardly hearts of the multitude, this order was taken, that the men which had weapon, should adventure through the prese: only the womē and children remained in the house, and a few men with them, which were less bold then the other, to the number of six or seven score. Where appeared the admirable power of God in them that went out with weapon,
which notwithstanding that y
e
lanes and passages were stopped, and the fires made, did all escape save only one, who was beat̄ down with stones, and so destroyed. Certain that remained in the house with the womē, afterward leaped into gardens, where they were stayed, till the Magistrates came. The women (which were all Gentlewomen, or of great wealth, only six or seven excepted) seeing no other hope, and perceiving the fury of the people,
went up to the windows, crying
mercy and showing their innocent intent, required justice ordinary. Thus as they were enclosed about 6. or 7. hours, at last came Martin the kings Attorney, with force of Commissaries and Sergeantes. Who with much ado appeasing the courage of the people, entered into the house, where he viewing the women & children, and the other furniture there being prepared for that congregatiō, perceived testimonies sufficient of their innocence, in so much, that in considering thereof, for pity of heart, his eyes could not refrain from tears. Notwithstanding proceeding in his office, he had them all to prison within the little Castle. I omit here the furious usage of the people by the way, how despitefully they plucked and hailed the women, tare their garments, thrust of their hoods frō their heads, & disfigured their faces with dust and dirt. Neither were they better entreated in the Prison, then they were in the streets: for all the villains and thieves there, were let out of their holes and stinking caves, and the poor Christians placed in their rooms.
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Besides these manifold wrongs & oppressions done to these poor innocēts, followed thē (which was worst of all) the cruel & slanderous reports of the friers and priests,
who in their railing sermons & other talk, cried out to the Lutherans, persuading the people most falsely, that they assembled together to make a banket in the night, and there putting out y
e
candles, they went together, Jack with Iille (as the said) after a filthy and beastly manner. Adding moreover (to make the lie more likely) that certain Nuns also & Monks were with them. Also that they should conspyre against the king, and other like heinous crimes, whatsoever their malice could invent, for defacing of the Gospel. With such like malicious misreportes & sclaūders, Satan went about to extinguish the ancient church of Christ in the primitive time, accusing the innocent Christians then of incest, conspiracy, killing of infantes, putting out of candles,
& filthy whoredom. &c.
Vide supra. pag.
36. These sinister rumors, & cursed defamations were no sooner givē out, but they were as soon received, and spread far, not only to thē of the vulgar sort, but also among the states of the Court, and even to the kings
•
ares. The Cardinal of Lorraine y
e
same time bare a great sway in the court, who then procured a certain Judge of the Castle, to come in declaring to the king that he found there lying in y
e
floor of the foresaid house, diverse couches & pallets, upon which they intended to commit their whoredom: also much other furniture and preparation appointed for a sumptuous feast or banquet: wherewith the king was mightily inflamed against them, neither was there any one person that durst contrary it.
Here the enemies began highly to triumph, thinking verily that the gospel, with all the friends thereof, were overthrown forever. On the other side, no less perplexity and lamentation was among y
e
brethren, sorowing not so much for themselves, as for the imprisonment of their fellows. Albeit they lost not their courage so altogether, but as well as they could, they exhorted one another, considering y
e
great favor and providence of God, in delivering them so wonderfully out of the danger. Some comfort they took unto them, consulting together in this order, that first they should humble themselves to God in their own private families. Secondly to stop the running brutes of their holy assembles, they should write Apologies, one to the king, another to the people. Thirdly, that letters of consolatiō should be written and sent to their brethren in prison.
The first Apology was written to the king, and conveyed so secretly into his Chamber,
that it was found, and read openlie in the hearing of the king and of all his nobles. Wherein the Christians learnedly & discreetly both cleared themselves of those reports, and shown the malice of their enemies, especially of Satan, which ever frō the beginning of the Church, hath and still doeth go about to overturn the right ways of the Lord, declaring further by manifold examples and continual experience, evē from the primitive time, how the nature of the Church hath ever been to suffer vexations and sclaunderous reports and infamation by the malignant adversaries &c. And lastly coming to the king, they craved that their cause might not be condemned before it had indifferent hearing. &c. Nevertheless,
this Apology to the king, served to little purpose, forsomuch as the adversaries incontinent denied all that was written to the king, making him to believe that all were but excuses pretensed, neither was there any person that durst reply again.
But the other Apology to the people, did inestimable good, in satisfying the rumors, and defending the true cause of the gospel. Wherupon certain doctors of Sorbō began to write both against y
e
Apology and the persons,
of whom one was called Demochares, who taking for his foundation, without any proof, that they were all heretics, cried out for justice, with bills, glaues, fire, and sword.
An other Sorbonist more bloody then the first, not only exclamed against thē, for putting out y
e
candles in their detestable concourses & assembles, but also accused thē, as men which maintained that there was no God, and denied the divinity & humanity of Christ, the immortality of the soul, the resurrection of flesh, and briefly all the articles of true religiō.
And thus he charged them without any proof, moouyng both the king and people, without any form of law to destroy and cut them in pieces. &c.
The third that wrote against thē, was Cenalis,
bishop of Auranches, which debated the same marter, but w
t
less vehemency then the other, defending impudently, that their assembles were to maintain whoredom, cōplayning of the Judges, because they were no sharper with thē, saying that their softness was y
e
cause why the mumber of thē so much increased. Among other pointes of his book, this one thing he disputeth marvelous pleasauntly, touching y
e
signs & marks of the true Church: first presupposing this one thing which is true,
that y
e
true Church hath his signs, by y
e
which it may be known frō y
e
false church: and therupō (making no mention at all, either of preaching or ministratiō of sacraments) thus he inferreth, y
t
their church which was the catholic church, had belles, by the which their assembles be ordinarily called together: & the other church, which is of the Lutherans, hath claps of harquebuses & pistelets for signs, whereby they (as it is commonly bruted) are wont to cōgregate together. Upon this supposal, as upon a sure foundation, he grounding his matter, vaunted & triumphed as one having gotten a great conquest, and made a long
Antithesis,
or comparison, by the which he would prove that bells were y
e
marks of the true church. The belles (said he) do sound,
the harquebuses do crack or thunder. The belles do give a sweet tune and melodious, the signs of the Lutherans make a foul noise and terrible. The belles do open heaven, the other do open hell. Bels chase away clouds and thunder,
the other gender clouds and counterfeit thunder: with many other properties moe, which he brought out, to prove that the Church of Rome is the true Church, because it hath those belles. Mark, good Reader, the profound reasons and arguments which these great doctors had, either to defend their own church, or to impugn the Apologies of the Christians.
Briefly, to finish the residue of this story: as the faithful Christians were thus occupied in writing their Apologyes, and in comforting their brethrē in prison with their letters, the adversaries again w
t
their faction were not idle, but sought all means possible to hasten forward the execution, giving diligent attendance about the prison and other open places, to satisfy their uncharitable desire with y
e
death of them, whose religion they hated.
Finally, the 17. day of September, commission was directed out by the king, and certain Presidentes and counselors appointed to oversee the expedition of the matter. Wherupō diverse of the poor afflicted Gospellers were brought forth to their judgment and martyrdom, as anon (Christ willing) you shall hear.
Henricus Pantal. lib.
11. partly touching this persecution of the Parisians, referreth the time thereof to the year of our Savior .1557. which the French Chronicles do assign to the year .1558. and addeth moreover, that the Germans being the same time in a certain colloquy at worms, diverse learned men resorted thither frō Geneva, and other
quarters, desiring of the princes & protestants there, that they by their Ambassadors sent by the French king, would become suitors unto him for the innocent prisoners, which for the cause abovesaid, were detained in hands at Paris: by the means of whose intercession (saith he) and especially for that the french king was then in war (as GOD provided) with Philip king of Spain,
a great part of the captives were rescued and delivered: albeit certain of the said number were executed before the coming of the German Ambassadors: the names and Martyrdom of whom here under do ensue.
Ex Crisp. & Pantal. Lib.
11.
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-
Priests of the College of Plessis.
-
Doctor Maillard.
Sorbonist.
|
Nicholas Clinet.
At Paris.
An.
1558.
|
Of this godly company thus brought to judgment and to martyrdom,
the first was Nicolas Clinet, of the age of 80. years, who first being a schoolmaster to youth at Sain
•
onge (where he was borne) was there pursued, & had his Image burned. From thence he came to Paris, where for his godly conversation he was made one of the Elders, or Governors of the Church. For his age he was suspected of the Judges to be a minister, & therefore was set to dispute against the chiefest of y
e
Sorbonistes, & namely Maillard, whom he did so confute both in the Scriptures, and also in their own Sorbonicall Divinity (wherein he had been well exercised & expert) in the presence of the Lieutenant civil, that the said Lieutenant confessed, that he never heard a man better learned, and of more intelligence.
|
|
Doctor Maillard,
Sorbonist.
|
Taurin Grauelle, a Lawyer.
At Paris.
An.
1558.
|
Taurin Grauelle first was a student of the law at Toulouse: after that, he was made an advocate in the Court of Paris: lastly for his godliness he was ordained an Elder to the said congregation, with Clinet above mentioned. This Taurin having in his hands the keeping of a certain house of one M. Barthomier his kinsman, and seeing the congregation destitute of a room, received them into the house. And when he perceived the house to be compassed with enemies, albeit he might have escaped with the rest, yet he would not, but did abide the adventure, to the intent he would answer for the fact, in receiving the said assemble into the house. The constancy of this man was invincible, in sustaining his conflicts with the Sorbonistes. With Doctor Maillarde especially he was of old acquaintance, whom he did know so well, even from his youth upward, that whensoever the said Doctor would open his mouth to speak against the Saints for their nightlye assembles, he again did approach him with so filthy acts of buggerye and infamous Sodomitry, that neither they which heard, could abide it, neither yet could he deny it, being so notorious, that almost all the children in the streets did know it: and yet that Sorbonicall Doctor shamed not to empeach good men of whoredom, for their Godly assembles in the night. Whose life was so far from all chastity, as were there holy assembles clear from all impurity,
in
•
ine these twoe Godly Elders in cruel pains of the fire, finished their martyrdom.
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-
The Lieutenant civil.
-
Doctor Maillard, Sorbonist.
-
Mosnior, Lieutenant.
-
Euil neighbors.
-
Bertrand, Lord keeper of the seal, and Cardinal of Sens.
-
The Marques of Tran.
|
Philip de Luns, G
•
tlewoman.
At Paris.
An.
1558.
|
Next unto these abovesaid, was brought out maistres Philip, Gentlewoman of the age of 23. she came first from the partes of gascoigne with her husband (who was Lord of Grauorō) unto Paris,
there to join her self to the Church of God. Where her Husband also had been a Senior or Elder: who in the month of May before, was takē with an ag
•
e, and deceased, leaving this Philip a Widow, which nevertheless ceased not to serve the Lord in his Church, and also in the house was taken with the said compapany. Many conflicts she had with the Judges, and the Sorbonistes, namely Maillard. But she always sent him away with the same reproach, as the other did before, & bad him auaunt Sodomyte, saying, she would not answer one word to such a villain. To the Judges her answer was this, that she had learned the faith which she confessed, in the word of God, and in the same she would live and die. And being demanded, whether the body of Christ was in the Sacrament.
How is that possible (said she) to be the body of Christ, to whom all power is given, & which is exalted above all heavens, when as we see the mice & rattes, apes, and Munkies play with it, and tear it in pieces? He
•
petition to them was, that seeing they had taken her sister from her, yet they would let her have a Bible o
•
Testament to comfort her self. Her wicked neighbors, although they could touche her conversation with no part of dishonestye, yet many things they laid to her charge, as that there was much singing of Psalms in her house, and that twice or thrice, an infinite number of persons were seen to come out of her house. Also when her husband was in dying, no Priest was called for, neither was it known where he was buried: Neither did they ever hear any word of their infant to be baptized, for it was baptized in the Church of the Lord. Among other her neighbors that came against her, twoe there were dwelling at S. Germain, in y
e
suburbs,
between whō incontinent rose a strife, wherein one of thē sticked the other with a knife. The death of this gentlewomā was the more hastened of the Lord keeper of the Seal, Bertrand, Cardinal of Sens, and his son in law the Marques of Tran, for to have the confiscation of her goods.
|
|
These 3. holy martyrs above recited,
were condemned the 27. of Sep. by the process of the cōmissioners and the Lieuetenaunt civil: and then being put in a Chapel together, certain Doctors were sent to them, but their valiant constancye remained immovable. After that they were had out of Prison, and sent everyone in a dung cart to the place of punishment, Clinet ever cried by the way, protestyng that he said or maintained nothing, but the veritye
of God. And being asked of a Doctor, whether he would believe S. Agustine, touching certain matters, he said: yea, and that he had said nothing, but which he would prove by his authority.
The Gentlewoman seeing a Priest come to confess her, said, that she had confessed unto God, and had received of him remission: other absolution she found none in Scripture. And when certain Coūsellers did urge her to take in her hands the woden Cross,
according to the custom of them that go to their death, alleging how Christ commanded everyone to bear his cross: she answerred, my Lord's (said she) you make me in very deed to bear my Cross, condemning me unjustly, and putting me to death in the quarrel of my Lord Jesus Christ. Who willeth us to bear our Cross, but no suth Cross as you speak of.
Grauelle looked with a smiling countenance, & shown a cheerful color, declaring how little he passed for his condemnation: and being asked of his friends to what death he was condemned, I see well (said he) that I am condemned to death, but to what death or torment I regard not. And coming from the chapel, when he perceived they went about to cut out his tongue, unless he would return, he said, that was not so contained in the arrest, and therefore he was unwilling to grant unto it: but afterward perceiving the same so to be agreed by the Court, he offered his tongue willingly to be cut, and incontinēt spake plainly these words: I pray you pray to God for me.
The Gentlewoman also being required to give her tongue: did likewise, with these words: Seeing I do not stick to give my body, shall I stick to give my tongue? No, no. And so these three having their tongues cut out,
were brought to Malbert place. The constancy of Grauelle was admirable, casting up his sighs and groanings unto heaven, declaring thereby his ardent affectiō in praying to God. Clinet was somewhat more sad then the other, by reason of the feebleness of nature and his age. But the Gentlewoman yet sermoūted all the rest in constancy, which neither changed countenance, nor color, being of an excellent beauty.
After the death of her husband, she used to go in mourning weed, after the manner of the country. But the same day,
going to her burning, she put on her French hood, and decked her self in her best array, as going to a new Marriage, the same day to be joined to her spouse Jesus Christ. And thus these three with singular constancy, were burned, Grauelle and Clinet were burned alive. Philippe the Gentlewoman was strangled, after she had a little tasted the flame with her feet, and visage, and so she ended her Martyrdom.
Ex John Crisp. lib.
6.
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-
The Lieuetenant.
-
Doctor Maillard.
-
Counsellers.
-
Friers.
|
-
Nicolas Cene.
-
Peter Gabert.
At Paris.
An.
1558.
|
Of the same company was also Nicholas Cene a Physician, Brother to Phillippe Cene above mentioned and martyred of Dyion, & Peter Gabart: which two about five or six days after the other three before,
were brought forth to their death. Octob. 2.
Nicholas Cene was but new come to Paris the same day, when he was advertised of y
e
assēble which thē was cōgregate in the street of S. James? & (as he desired nothing more then to hear the word of God) came thither even as he was, booted, & was also with them apprehended, susteyning y
e
causee of God's holy Gospel unto death.
The other was Peter Gabart a Solicitor of processes, about the age of 30. years, whose constancye did much comfort to the prisoners He was put among a great number of Scholers in the little Castle. Whome when he heard to pass the time in talking of Philosophy. No, no, (said he) let us forget these worldly matters,
and learn how to sustain y
e
heavenly cause of our God, which lie here in defense of the kingdom of Christ Jesus our savior: and so he began to instruct them how to answer to every point of Christian doctrine, so well, as if he had done no other thing in all his life, but only studied divinity: and yet was he but very simply learned. Then was he sent from them apart unto another Prison, full of filthy stinche and vermin: where notwithstanding, he ceased not to sing Psalms that the other might well hear him. He had a young nephew in another prison by, being but a child, of whom he asked what he had said to the Judges. He said that he was constrained to do reverence to a crucifix painted. O thou noughty boy (said he) have not I taught thee y
e
commandments of God?
Knowest thou not how it is written.
Thou shalt not make to thyself no graven Image. &c.
and so began to expound to him the Commaundementes: whereunto he gave good attention.
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In their examinations, many questions were propounded by the Doctors and Friers, touching matters both of religion, and also to know of them what Gentlemen and Gentlewomen were there present at the ministration of the Sacrament. Whereunto they answered in such sort, as was both sufficient for defense of their own cause, and also to save their other brethren from blame, saying that they would live and die in that they had said and maintained.
When the time of their execution was come, they perceived that the Judges had intended, that if they would relent, they should be strangled: if not, they should burn alive, and their tongues be cut from them. Which torments they being content to suffer for our Savior Jesus Christ, offered their tongues willingly to the hangman to be cut. Gabart began a little to sigh,
for that he might no more praise the Lord with his tongue. Whome then Cene did comfort. Then were they drawn out of prison in the dōg cart, to the suburbs of S. Germane. Whom the people in rage and madness, followed with cruel injuries and blasphemies, as though they would have done the execution themselves upon them, Maugre the hangman. The cruelty of their death was such as hath not lightly been seen:
for they were holden long in the air, over a small fire, and their lower partes burnt of, before that the higher partes were much harmed with the fire. Nevertheless these blessed saints ceased not in all these torments, to turn up their eyes to heaven, and to show forth infinite testimonies of their faith & constancy. In the same fire many Testaments and Bibles the same time, also were burnt.
Upon the sight of this cruelty,
the friends of the other prisoners, which remained behind, fearing the tyranny of these judges, presented certain causes of refusal against the said judges, requiring other Commissioners to be placed. But the king being hereof advertised by his Sollicitour, sent out his letters patentes, commanding the said causes of refusal to be frustrate, and willed the former judges to proceed, all other letters and obstacles to the contrary notwithstanding: and that the Presidentes should have power to choose to them other counselors, according to their own arbitrement, to supply the place of such as were absent: amongst whom also the said Sollicitour was received, instead of the kings Procurator, to pursue the process. By the which letters patents it was decreed that these stubborn Sacramentaries (as they were called) should be judged accordingly, save only that they should not proceed to the executiō, before the king were advertised. These letters aforesaid, stirred up the fire of this
persecution not a little, for that the Judges at this refusal took great indignation, and were mightily offended for that reproach. Notwithstanding so it pleased God,
that a young man a Germane, called Albert Hartung, borne in the country of Brandeburge, and godsonne to Albert, Marques of Brandeburge, by the kings commandment was delivered through the importune suit of the said Marques.
Ex John. Crisp lib.
6.
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2.
Presidentes.
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25.
Counsellers.
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The Lieuetenant civil
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Doctors.
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Friers.
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Sorbonistes
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Benedictus Iacobin.
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Demochares. Maillard.
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Fridericke Danuile.
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Frances Rebezies.
At Paris.
An.
1558.
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Mentiō was made above of certain young scholars and students which were in the little castle with Peter Gabart. Of the which mumber of Scholers were these two, Fridericke Danuile, and Frances Rebezies, neither of them being past twenty years of age.
How valiantly they behaved thenselves in those tender years, sustaining the quarrel of our Lord Jesus Christ, what confession they made what conflicts they had, disputing with the Doctors of Sorbone, their own letters left in writing do make record: y
e
effect whereof briefly to touch is this: And first touching Fridericke Danuile.
The Lieuetenant criminal, who before was half suspected, but now thinking to prove himself a right catholic, and to recover his estimation again, came to him beginning with these words of Scripture:
Who so ever denieth me before men him will I deny before my father &c:
That done he asked him, what he thought of the Sacrament. To whom Friderick answered, that if he should think Christ Jesus to be between the Priests hands after the Sacramental words (as they call them) then should he believe a thing contrary to the holy Scripture, and to the Creed, which saith,
that he sitteth on the right hand of the Father.
Also to the testimony of the Aungelles, which speak both of the ascending of Christ, and of his coming down again. Act. 1. After these questions with him touching Invocation of Saints, Purgatorye. &c. Wherunto he answered so that he rather did astonish the enemies, then satisfy them.
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Furthermore, the 12. of September, the said Fridericke again was brought before Benedictus Iacobin, and his companion a Sorbonist, called
Noster Magister.
who thus began to argue with him.
The Doctor.
Which think you to be the true Church: the Church of the Protestants, or the Church of Paris?
The Martyr.
I recognise that to be the true Church, where the Gospel is truly preached, and the Sacraments rightly administered, so as they be left by Jesus Christ, and his Apostles.
The Doctor.
And is the Church (think you) of Geneva such a one as you speak of?
The Martyr.
I so judge it to be.
The Doctor.
And what if I do prove the contrary, will you believe me?
The Martyr.
Yea, it you shall prove it by the Scripture.
The Doctor.
Or will you believe S. Agustine and other holy doctors innumerable?
The Martyr.
Yea so they dissent not from the scripture and the word of God.
The Doctor.
By the authority of S. Agustine,
the Church is there, where is the succession of Bishops: whereupon I frame this argument.
There is the Church, where is the perpetual succession of Bishops.
In the Church of Paris, is such succession of bishops.
Ergo,
the Church of Paris is the true Church.
The Martyr.
To your
Major
I answer, that if S. Austē mean the succession of such as are true Bishops in deed, which truly preach the Gospel, and rightly administer the Sacraments, such Bishops I suppose to be at Geneva, where the Gospel is truly preached, and Sacraments duly ministered, and not in y
e
Church of Paris. But otherwise, if S. Austē mean the succession of false Bishops, such as neither preach nor minster according to God's word, so is the same in no wise to be granted.
The Doctor.
Calvin is there by his own thrusting in, & only by the choosing of the people.
The Martyr.
And that soundeth more for him to be of God's divine election, for so much as by him the Gospel of God is preached truly: and from this no man shall bring me.
After this disceptation, the
9.
of the same month came against him another Doctor with two Sorbonistes, who bringing forth a scroll out of his bosom, pretended that a certain scholar coming from Geneva, made his confession, wherein was contained, that in receiving of the bread and wine, the body and blood of Christ is received really. Whereupon they demanded of him whether he would receive the same confession.
The Martyr.
Whatsoever I have said unto you,
that will I hold. And as touching this word
really,
I know right well that they of
Geneva
do not take it for any carnal presence, as you do: but their meaning is, to exclude thereby only a vain imagination.
The Doctor.
I marvel much that you so refuse the word
really,
and use only
spiritually,
seeing that
Calvin
himself doth use the same word
really.
The Martyr.
Calvin
meaneth thereby no other thing but as we do.
The Doctor.
What say you by confession auricular?
The Martyr.
The same that I said before to monseur Lieuetenaunt, that is, that I take it for a plantation not planted by God in his word.
The Doctor.
The Almanes in their confession which they sent to our king to be approved, have these words:
Confessionem auricularem non improbamus, est enim Euangelium secretū:
That is, we do not reject auricular confession, for it is a Gospel secret and privy.
And also Melancthon in his book of common places doth call it
Euangelium secretum.
An other time the said Fridericke was called again before the Lord's, the
20.
of the said month, where they did nothing but demand of him certain questions where he was borne, and whether he had heard in his country at Oleron, that M. Gerard the Bishop there, did singe Mass. Yea said he. And why do not you also (said they) receive the same? He answered, because he did it to retain and keep his Bishopric. The Martyr for lack of paper, could proceed herein no further.
The examination of Francis Rebezies.
Rebezies
had iii. sundry examinations: The first
with the Lieuetenaunt civil: the second with the Presidents and the Counsellers:
the third with the Friers. First the Lieuetenant inquiring of his name Country, and Parentes, asked whether he was at the communion, whether he received with them the bread and wine, and whether he was a seruiture to M. Nicolas Cene seniour of the Congregation. Whereunto he said, yea. Also whether he was a distributer of the tokens, whereby they were let in, that came.
That he denied. Then he was brought into the Counsel Chamber, before two Presidentes, and xxv. Counsellers, who after other questions about his country and Parentes, demanded whether he was taken with them in the house. He answered: Yea. What he had to do there? To hear the word of God, and to receive with them. Who brought him thither? Himself. Whom there he knew? No man. How he durst or would enter, knowing no person there? Truth it was (said he) that he knew there 2. or 3. Who were they? M. Grauelle, Clinet, and John Sansot, feyning that name of himself. Whether he knew the preacher? That he denied. Whether he allowed the act there done to be good? Yea. Whether he did not better like to resort unto their beautified temples,
to hear Mass: or whether he did not take the Mass to be an holy thing, and ordained of God? He answered again contrary, believing that it was a great blasphemy against God, and a service set up of the devil.
Whether he did not acknowledge Purgatory? Yes, that Purgatory which is the death and Passion of Christ, which taketh away the sins of the whole world. The death of Christ is the principal (said they) but thou must also believe another. Alas (said he) can we never content our selves with the simplicity of the Gospel, but men always will be putting to something of his own brain? In so many places of the Scripture we see the blood of Jesus Christ to be sufficient, as John. 1. Apocal. 5. Hebre. 9. Isaiah,
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