English Puritan & Reformed

Acts and Monuments Volume 2 Part 1

John Foxe (1516-1587) · 4,228,662 words · 18794 min

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COncerning the process inquisitorie, fourmed and given in form of accusation against thee John Castellane, priest and religious man of the fryer Eremites of the order of S. Augustine: understanding likewise thy confession which thou hast made of thine own good will, maintaining false and erroneous doctrine: and marking also besides this, the godly admonitions, and charitable exhortations which we made unto thee in the town of Metz, which thou like unto the serpent Aspis, hast refused, and given no ear unto: also considering thine answers made and reiterate unto our interrogatories, by means of thine oath, in the which diuelishly thou hast hidden and kept back, not only the truth, but also following the example of Cain, hast denied to confess thy sins and mischievous offense: and finally hearing the great number of witnesses, sworn and examined against thee, their persons and depositions diligently considered, and all other things worthy of consideration, being justly examined: the reverend master Nicholas Sauin, doctor of divinity, and inquisitour of the faith, assistaunt unto us, hath entered process against thee, and given full information thereof: this our purpose and intent being also communicate unto diverse Maysters and Doctors both of the Ciuile and Canon laws here present, which have subscribed and signed hereunto, whereby it appeareth that thou John Castellane hast oftentimes and in diverse places openly and manifestly spread abroad and taught many erroneous propositions, full of the heresy of Luther, contrary and against the Catholic faith, and the verity of the Gospel, and the holy Apostolic see, and so accursedly looked back, & turned thy face, that thou art found to be a liar before Almighty God. It is ordained by the sacred rules of the Canon law, that such as through the sharp darts of their venomous tongue, do pervert the Scriptures, and go about with all their power to corrupt and infect the souls of the faithful, should be punished and corrected with most sharp correction, to the ende that others should be afraid to attempt the like, and apply themselves the better to the study of Christian concord, through the examples set before their eyes, as well of severity▪ as of clemency. For these causes and others rising upon the said process, by the Apostolic authority, and also the authority of our said reverend Lord the Cardinal, which we do use in this our sentence definitive, which we sitting in our judgment seat, declare in these writings, having God only before our eyes, and surely considering, that what measure we do meat unto other, the same shall be measured to us again: we pronounce and declare sent̄tially and diffinitiuely, thee John Castellane, being here present before us, and judge thee because of thy deserts, to be excommunicate with the most great excommunication, and therewithal to be culpable of treason against the divine majesty, and a mortal enemy of the Catholic faith, and verity of the Gospel: also to be a manifest heretic, & a folower & partaker of the execrable cruelty of Martin Luther, a stirrer up of old heresies already condemned, and therefore, as thou oughtest to be deposed and deprived of all Priestly honor and dignity, of all thy orders, of thy shaving, & religious habit: also of thy Ecclesiastical benefices, if thou hast any, and from all privilege of the Clergy: so we here presently do depose, deprive, and separate thee as a rotten member, from the communion and company of all the faithful, and being so deprived, we judge that thou oughtest to be actually disgraded: that done, we leave thee unto the secular powers, committyng the degradation and actual execution of this our sentence, unto the reverend Lord and Bishop here present, with the authority and commandment aforesaid.

This sentence being thus ended, with their Catholic Sermon also, the said Bishop of Nicopolis sitting in his pontificalibus, in the judgment seat, being Suffragan of Metz, with the clergy, nobles and people about him, proceeded to the disgradyng (as they call it) of the said master John Castellane. Thus the said master John Castellane being made ready to his degradation by the officers of the said Bishop, was appareled in his Priestly attire, and afterward brought forth of the Chapel by the Priests, which were thereunto appointed, with all his priestly ornaments upon him, and holding his hands together, he kneeled down before the Bishop. Then the officers gave him the chalice in his hands with wyne & water, the patine, & the host: all which things the said bysh. which disgraded him, took frō him, saying, we take away frō thee, or command to be takē frō thee, all power to offer sacrifice unto God, & to say Mass as well for y ^e quick, as the dead.

Moreover, y ^e Bysh. scraped y ^e nails of both his hands with a piece of glass, saying: By this scrapyng we take away frō thee all power to sacrifice, to consecrate, & to bless, which thou hast received by the annoyntyng of thy hands. Then he took from him the Chesille, saying: by good right we do dispoyle thee of this priestly ornament, which signifieth charity: for certainly y ^u hast forsakē the same, & all innocence. Then taking away the stole, he said: Thou hast vilanously rejected & despised the sign of our Lord, which is represented by this stole: wherefore we take it away frō thee, and make thee unable to exercise and use the office of Priesthood, & all other things apperteinyng to Priesthood. The degradation of y ^e order of Priesthood being thus ended, they proceeded to the order of Deacon. Thē the ministers gave him the book of the Gospels, which the Bysh. took away, saying: we take away from thee all power to read y ^e Gospels in the Church of God, for it appertaineth only to such as are worthy. After this he spoiled him of the Dalmatike, which is the vesture that the Decons use, saying: we deprive thee of this Levitical order: for so much as thou hast not fulfilled thy ministry & office. After this the bysh. took away the stole frō behind his back, saying: we justly take away from thee the white stole which thou haddest received vndefiledly, which also thou oughtest to have borne in the presence of our Lord: and to the end that the people dedicate unto the name of Christ, may take by thee example, we prohibit thee anymore to exercise or use the office of Deaconshyp. Then they proceeded to the disgradyng of Subdeaconshyp, & taking away from him the book of the Epistles, & his Subdeacons vesture, deposed him from reading of the Epistles in the Church of God: & so orderly proceeding unto all the other orders, disgraded him from the order of Benet and Collet, from the order of Exorcist, from the Lectorshyp, and last of all, frō the office of Doorekeeper, taking frō him the keys, & cōmaundyng him hereafter not to opē or shut the Reuestry, nor to ring anymore belles in the Church. That done, the bysh. went forward to disgrade him from his first shaving, & taking away his Surplice, said unto him, by y ^e authority of God almighty, the father, the son, & the holy ghost, & by our authority, we take from thee all Clerkely habit, and dispoyle thee of all ornament of religion: Also we depose and disgrade thee of all order, benefit, & privilege of the Clergy, & as one unworthy of that profession, we commit thee to the servitude & ignominy of the secular estate. Thē the Bishop took the sheeres, and began to clyp his head, saying in this manner, we cast thee out as an vnthākfull child of the Lord's heritage, whereunto thou wast called, and take away from thy head, the crown, which is the royal sign of Priesthood, through thine own wickedness and malice. The Bishop also added these words, that which thou hast song with thy mouth, thou hast not believed with thy heart, nor accomplished in work, wherefore we take from thee the office of singing in the Church of God.

The disgrading thus ended, the procurator fiscall of the Court and city of Metz, required of the Notary an instrument or copy of the disgrading. Then the ministers of the Bishop turned him out of his clerkely habit, and put upon him the apparel of a secular man. That done, for so much as he which is disgraded, according to the institution of Pope Innocent the third, ought to be delivered unto the secular court, the Bishop that disgraded him, proceeded no further, but said in this manner, we pronounce that the secular court shall receive thee into their charge, being thus disgraded of all clerkly honor and privilege.

This done, the Bishop, after a certain manner, entreated the secular Judge for him, saying: My Lord Judge, we pray you as heartily as we can, for the love of God, and the contemplatiō of tender pity & mercy, and for y ^e respect of our prayers, that you will not in any point do anything that shall be hurtful unto this miserable man, or tending to his death, or maiming of his body. These things thus done, the secular Judge of the town of Uike, confirming the foresaid sentence, condemned the said master John Castellane, to be burned quick: which death he suffered the xii. day of January 1525. with such a constancy, that not only a great company of ignorant people were thereby drawn to the knowledge of the verity, but also a great number which had already some taste thereof, were greatly confirmed by that his constant and valiant death.

[illustration]

*The burning of John Castellane.

It would fill another volume to comprehend the acts & stories of all them, which in other countries at the rising of the Gospel, suffered for the same. But praised be y ^e Lord, every Region almost hath his own history writer, which sufficiently hath discharged that part of duty, as everyone in matters of his own country is best acquainted: wherefor I shall the less need to ouerstraine my travail, or to overcharge this volume therewith. Only it shall suffice me to collect iii. or iv histories, recorded by Oecolampadius and the rest to bring into a brief table, & so returning, to occupy myself w ^t our own domestical matters, here done at home.

The history of a good pastour, murdered for the preaching of the Gospel: written by I. Oecolampadius.

IN the year of our Lord 1525. there was a certain good and godly minister, who had committed something in the Commotion there rased by the rusticall clownes of the country, which they said that knew him, was but of small importance. He, because he had offended his prince before, not with any fact or crime, but with some word something sharply spoken, was therefore condemned to be hanged.

After sentence was given, there was a Gentleman of a cruel heart, sent with a certain troupe of men, to apprehend the said priest, and to hang him. Who coming into his house, saluted him friendly, pretending as though their coming had been to make good cheare: for he was a good housekeeper, and the Gentlemen of the Country thereaboutes used oftentimes to resort unto his house familiarly. This priest made ready for them in short space, a very sumptuous banket, whereof they did eat and drink very cheerfully. After dinner was ended, and that the Priest was yet at the table thinking no hurt, the Gentleman said to his servants, take ye this priest our host, and hang him, and that without delay, for he hath well deserved to be hanged for the great offense he hath committed against his Prince, the servants were marueylously astonied with his words, and abhorring to do the deed, said unto their master, God forbid that we should commit any such crime, to hang a man that hath entreated us so gently: for y ^e meat which he hath given us, is yet in our stomachs vndisgested. It wer • a wicked act for a noble man to render so great an evil, for a good turn: but especially to murder an innocent. Briefly, the servants sought no other occasion, but only to give him way to flee, that they might also avoid the execution of that wicked purpose.

As the Gentleman and his servants were thus contending, the priest said unto them, I beseech you show no such cruelty upon me, rather lead me away captive unto my prince, where I may purge myself. I am falsely accused, and I trust to pacify his anger which he hath conceived against me. At least remember the hospitality which I have ever shown to you, and all Noble mē at all times, resorting to my house. But principally speaking to the Gentleman, he advertised him of y ^e perpetual sting which would follow upon an evil conscience: protesting that he had faithfully and truly taught them the doctrine of the Gospel, and that it was the principal cause why he had such evil will: which long time before he had foreseen would come to pass, for so much as he had oftentimes in the pulpit reproved sharply and openly the horrible vices of the Gentlemen, which maintained their people in their vicious living, and they themselves were given unto blasphemy and drunkenness, whereas they should show example of faith, true religion, and sobernes, but they had oftentimes resisted him, saying that it was not his part to reprove them, for so much as they were his Lord's, and might put him to death if they would: that all things which they did was allowable, and that no man ought to gaynesay it: also that he went about some things in his Sermons, that would come to an ill ende.

This good man, whatsoever he could say, could not make his matter seem good, for the Gentleman continued in his wicked enterprise, and pricked forth his servants still to accomplish their purpose, for it was resolved by the Prince, that he should be put to death, and turning himself unto the Priest, he said, that he could gain nothing by preaching in such sort, but that he should fully determine himself to die, for the prince had given express commandment to hang him, whose favor he would not loose, for to save his life.

At the last the servants, after great sorrow and lamentation, bound their host, & hanged him upon a beam in his own house, the Gentleman standing by, & looking upon.

This good man seeing no remedy, spake none other words, but only, Jesus have mercy upon me. Jesus save me. This is the truth of this most cruel act, which a Turk would scarcely have committed against his mortal enemy. Now let every man judge with himself, which of them have the greatest advantage, either they which commit the cruelty against the good, or the good men which do suffer the same unjustly. The first sort have a continual gnawing in their conscience, and the other obtain an immortal crown.

The like history of the death of a certain Minister, named M. Peter Spengler, which was drowned in the year of our Lord 1525. collected by Oecolampadius.

IN a certain village named Schlat, in the country of Brisgois, there was a vigilant minister, a man very well learned in the Scriptures, of a good name, for that he lived a godly & a blameless life, having long time faithfully done his office and duty, being also courteous and gentle, and well beloved of mē, but specially of the Bysh. of Constance, with whom he was in great authority, peaceable and quiet with all men that he had to do withal. He quieted discordes and contentions with a marvelous prudency, exhorting all men to mutual charity & love. In all assembles wheresoever he came, he greatly commended honest life & amendment of manners. When the purity of the gospel began to shine abroad, he began to read with great affection the holy Scriptures, which long time before he had read, but without any understanding. When he had recovered a little judgment, and came to more understanding by continual reading, being also further grown in age, he begā to consider with himself, in how great darkness and errors the whole order of priests had been a long time drowned. O good God (said he) who would have thought it, that so many learned and holy men have wandered out of the right way, and could have so long time been wrapped in so great errors, or that the holy Scripture could have been so deformed with such horrible abuses, for he never well understood before (he said) that the Gospel was the verity of God, in that order wherein it is written, seeing it contained so much touching the Cross, persecution, and ignominious death, and yet the Priests lived in great prosperity, and no man durst maintain any quarrel against them, without great danger? He also saw that the hour was come that the Gospel should be displayd, that persecution was at hand, that the enemies of the truth began now to rage, that the wicked and proud lyfted up their heads on high, and feared not to enterprise and take in hand all kind of mischief and wickedness against the faithful, that the Bishops which ought by their virtue and power to defend the word, were more barbarous and cruel then any tyrants had been before. He thus considering the present estate of the world, put all doubt from his heart, and saw presently before his eyes, that Jesus Christ had taught the truth, seeing so many bodies of the faithful were daily so tormented, beaten, exiled, and banished, drowned, and burned. For who can report the great torments which the innocent have endured these years passed, even by those which cal themselves Christians, and for no other cause, but only for the true confession of Jesus Christ? This good Pastor considering with him self the laws and doctrine of the church of Rome to swerve from the truth of Christ, especially in restraining marriage: to the end that he would not defile himself with fornication, he married a maid of his, such a one as feared God, by whom afterward he had many fair children.

About this time the people of the country had raised a great commotion, who in their rage went unto monasteries and priests houses, as if they had taken in hand some pilgrimage, and spared nothing that they could find to eat. That which they could not eat, they either cast vnderfeet, or carried it away with them. One company of this rustical sort, lodged themselves in the house of this good Priest, for they made no difference between the good & the bad. These roysters took from him all that they could find, leaving nothing behind them, in so much as they took away the very hose from his legs, for all that he could do: albeit that he gently entreated them, showing that it was theft, & a hanging matter that they did, yet they continued still in their madness like beasts.

As they were departing out of the house, the good priest could not refrain himself from weeping, saying unto thē, I tell you before, these your inordinate dooynges will redound to some great mischief to yourself. For what madness is this, what meaneth this rage and tumult, wherein you keep no order or equity, neither have any respect between friend and foe? Who thus styrreth you up? what counsel do you follow, or to what end do you this? Like thieves you spoil what so ever you can lay hands upon. And think you not but these things which you now rob, rauen, and steal, you shall be compelled hereafter to restore again, to your great detrimēt? What sedition did ever come to good end? You pretend the Gospel, and have no peace of the Gospel either in your mouths, or in your hearts. These excesses (said he) ye never learned of me, which ever have taught you the true word of God. This your Gospel (saith he) is rather the Gospel of the devil, then of God, which vexeth all the world with violence and wrong, spoiling and robbing without regard. The true Gospel of Jesus Christ, teacheth you to do good unto all men, to avoid dissensions and perjury. This I say unto you, that in these your doings you offend God, and provoke his just vengeance to plague you, which will never suffer these evils to escape unpunished. You find written in the Gospel: That which thou wouldest not should be done to thee, do not to other. You offend also all the nobilitye, and your lawful magistrates, whom you are sworn and bound unto. It is no small matter I tell you, to raise up sedition, to stir up other, and to disturb the state of the common wealth: and when this tumult shall be ceased, what then shall your noble men do? shall they not rifle you as fast, & of your goods make themselves rich? and then shall one of you betray another. These with such other words he stood preaching unto them, almost naked, but all this would not prevail with those men, who after all these gentle admonitions and fair words, departed out of his house giving him foul language, and calling him old Dotarde. Amongest all other, one more wicked then the residue, said unto him in this manner: O master Curate, we have been long deceived by your selling of masses, by fearing us with Purgatory, by your Diriges and Trentals, and so have we been spoiled: wherefor we do nothing now, but require again the money which you robbed us of, and so mocking & scorning him they departed.

After that this sedition of the Pesantes was partly appeased (their armor being laid away) and they taken unto grace: after that also diverse of the principals of that conspiracy were taken here and there in the villagyes, and executed: this good pastor fearing no such thing, for the true and sincere preaching of the Gospel, whereat many took great indignation, was taken in the night by certain soldiers, which bound him hand and foot, with a great rope before his wife and children, and so set him upon a horse, and led him away to Friburge. What grievous sighs, tears, sorrow, and lamentation was there? It would have moved any heart (were it as hard as a Flynt) to a doleful compassion, especially to see the barbarous and despiteful rebukes, taunts, and extreme cruelty shown by these proud Popish Soldiers against the innocent Priest. Such beastly Tyrauntes the world is never without. Such Godly ministers we have had but a few.

The people hearing this pitiful noise and lamentatiō in the night, came running out, not the men, but only the women, whom the soldiers willed to go home again, and that their men should come forth and keep the town, but their men durst not appear. Then from Friburge, shortly after they conveyed him to Ensissheim.

After they had long kept this man in prison, and that he had endured most terrible torments, as well by the privy members, as in other partes, they judged him to death. If you will know y ^e cause what they had to lay to his charge, it was only this, y ^t he had married a wife secretly in his own house, with a few witnesses. Other crimes they had none to object against him, neither that he was a seditious and wicked man, or that he had committed any other offense albeit they had gathered diverse wicked persons out of sundry places, to pick out of his Sermons, the order and manner of his behavior. When he was led unto the place of execution, he answered gentlye and quietly unto all them that came to comfort him. But there were diverse Monks and Priests which troubled him very sore with their foolish babbling, as he was striving in his spirit against the horror of death, and making his prayer unto almighty GOD, seeking nothing else but to turn him away from his hearty and earnest contemplation. But he desired them that they would hold their peace, saying that he had already confessed his sins unto the Lord Jesus, nothing at all doubting but that he had received absolution and forgiveness of them all. And I (said he) shall this day be an acceptable sacrifice unto my Savior Jesus Christ, for I have done no such thing wherefore I am now condemned, which might displease my Lord God, who in this behalf hath given me a good and quiet conscience. Now therefore let them which thyrst for innocent blood, and shed the same, diligently advise themselves what they do, and that they offend even him, unto whom it pertaineth truly to judge the hearts of men: for it is said: Vengeance is mine, and I will punish. And for so much as he was a very lean man, he added this moreover, saying: It is all one, for shortly I must have forsaken this skin which already scarcely hangeth to my bones, I know well that I am a mortal, and a corruptible worm, and have nothing in me but corruption. I have long time desired my latter day, & have made my request that I might be delivered out of this mortal body, to be joined with my Savior Christ.

I have deserved through my manifold sins committed against my Savior Christ, my cross: and my Savior Christ hath borne the cross, and hath died upon the cross: and for my part, I will not glory in any other thing, but only in the cross of Jesus Christ.

There were present by, certain naughtye persons which told not endure to hear this godly exhortatiō, but made a sign unto the hangman, to cast him down into the river. After he was thrown down, he moved by a certain space in the water, in such sort, that the river whereinto he was cast, was red with blood. This was a certain sign and token, that innocent blood was that day shed. They which were there present, beholding that which had happened, were greatly amazed and astonished, considering with themselves what the stayning of the water with the blood should signify. Every man returned home pēsieve and sad, maruelling at the cruel deed that was done that day: notwithstanding no man durst open his mouth to speak one word, because that all things were exercised with such cruelty. This was done in the town of Ensissheim. an. 1525.

These things I did understand by one which did behold them with his eyes. The Lord of his great grace be merciful unto us, and forgive us our sins. Ex Oecolam.

Such was the wickedness then of those days, and yet is still, that who so ever was perceived to favor the Gospel, or anything to dislike the doctrine of the popes church, he was hated and despited of the Rulers, Lawiers, and all other Papists through the whole country about, but especially of priests, monks and friers. And though the life of the Gospellers were never so sound & upright, yet such was the hatred and malice of the Popes friends against them, that they never ceased to seek all occasions, and devise matters how to bring them to death.

It so happened a little before this present time, that there was a commotion of the rude and rusticall people of the country, rising in armor inordinately, against their Rulers, to the great disturbance of the whole country of Germany, & no less to their own destruction: of whom were slain above 20000. At length when this rebellion was appeased, and all things quiet, such as were the popes friends, to work their malice against the Gospel, took occasion thereby not long after, to accuse and entangle such as they knew to be Gospellers & Protestants. And although the said Gospellers were never so inculpable & clear from all rebellion, yet that sufficed not, for causes were made, false witnesses brought, corrupt Judges suborned to condemn the innocent, & many were put to death, their cause neither being heard nor known. By reason whereof, a great mumber of good & innocent Christians were miserably brought to their end and martyrdom. In the number of whom was this poor man also, whose story by Oecolampadius is thus described.

An other history of a certain man of the country wrongfully put to death, collected by the said John Oecolampadius.

THere was (saith he) a certain man of the country, which in my judgment was a good man, and lover of justice, and a mortal enemy of all the cruel exactions of the Gentlemen, which oppressed the poor people. Thys man, after the tumult and commotion of the country was appeased, was grievously vexed and tormented, because he had cried Alarm. when as a great number of horsemen raunged about the country to seek out those which had been the authors of that sedition. This poor man was taken by policy, & so upholden with fair promises, that they made him confess whatsoever they required. He thinking that they would not have put him to death, was cast in prison, whereas he was long time detained, & well cherished, to take away all suspicion from him: but after he had tarried a long time in prison, they put him to the Pinbank, laying diverse and many grievous offenses to his charge, where they kept him hanging in the truss of the cord, the space of six hours, hanging a great stone fastened at his feet.

The sweat that dropped from his body for very pain and anguish, was almost blood. In this distress he cried out pitifully, but all that could not once move the tormenters hearts. When as all the power & strength in his body began to fail him, with great violence they let him fall down. There this poor man lay even as a stock, not moving any part or member of his body, but a little drawing his breath, which was a token that there was some life in him. Here the tormenters were in great doubt what to do with the man, whom they sought by all means to destroy, in what place they might put him, that he should not die of that torment.

Amongest them there was one which brought vinegar and rose water, and rubbing him therewithal, they did somewhat recover him. After that they had caused him to eat and drink such as they had provided for him, they let him down into a deep dungeon, where he could see neither Sun nor Moon. All this was done to the intent to put him to more torment, when he had somewhat recovered his strength again. There they let him continue xviij. days: after which time they brought him again to examination, propoūding certain articles unto him, which he constantly denied. They devised diverse and sundry kinds of torments, to the intent they might even of force extorte something of this poor man, which might seem worthy of death: yet for all that they were fain to depart without their purpose. The xx. day after, these tyrants hired a hangman (a man sure worthy of his office) which left no kind of cruelty vnpractised. Yet did he miss of his purpose also, and was constrained to leave his cruelty, and to pronounce evē with his own mouth, that the man was innocent, in that he had so constantly endured so many horrible and grievous torments. Yet these tyrants came again the fourth time, & suborned two witnesses against him, thus concluding that he was worthy of death, because he had cried Alarm, after the truice was taken, & would have moved a new sedition. The day was appointed whē he should suffer, and they brought unto him the hangman, and a Frier into the prison.

In the mean time this poor man thought with himself that they would have shown him the like cruelty as they had done the night before. They called him out of the dungeō where they had let him down, certifying him that they had things to tell him for his profit. This they did because he should not die in prison.

Then they let down a cord and a staff, but they could not persuade him to sit thereupon, saying that he would rather choose to die there, then he would endure anymore such cruel torments: Notwithstanding, if they would promise him, not to put him anymore to the truss of the Corde, nor to put him to death, but to bring him before just Judges: on that condition he would come out, although he had fully determined never to have removed from thence, but to have ended his life in that dungeon. There were present certain counsellors which promised to perform his request. And thereupon he was taken out of the dungeon. As soon as he saw the Friar, he cried out with a loud voice, saying: O miserable and wretched man that I am: now am I betrayed and deceived, for my latter hour is at hand. I see well the dream which I have dreamed this night will come to effect, for they do handle me tyrannously & condemn me, not being heard. The frier brake him of from his purpose and pulling a wood̄ cross out of his sleeve, presented it unto him, declaring that he must be quiet, because they had already given sentence against him, & that he should gain nothing by so much talk. Poor man (said the Frier) thou hast had good and gentle Judges, at the least thou shalt go to God, therefore confess thy sins in my care, and after thou hast received absolution at my hands, doubt not but this day thou shalt go straight to the kingdom of heavē. The poor man answered: Thou wicked frier, get thee away from me, for I have long since bewailed my sins and offenses, & that before the face of my Lord Jesus, who hath already forgiven me all that which I have committed against his majesty, wherefor I have no need of thy absolution, which thou thyself doest not understand. This is most certain, that long time since, thou shouldest have amended thine own wicked & hipocriticall life. I know well enough what thou art, thou plaiest the Ape with me, but thou hast a subtle and crafty heart, which hath deceived much simple people. If thou hast any comfort or consolation out of the Gospel to comfort me withal, let me have it, if not, get thee away frō me, with thy Portesse. The frier was so confused and amazed with these words, that he knew not what to do or say. The hangman being wiser then the fryer, bade him read unto the poor man something of the Passion, wherein the poor mā would take great pleasure. This foolish frier had no other consolatiō to comfort him withal, but to hold the Crucifix of wood before him, saying: Behold thy savior which died for thee, look upon him, & thou shalt be comforted. Then said the poor man, I have another Savior this is none of my Savior, get thee away from me thou naughty person: with thy marmoset of wood. My Savior dwelleth in heavē in whom I trust that he will not deliver my soul to eternal death. The frier crossed himself, showing the semblance of a man that were very sory & aggrieved, thinking with himself, that this poor man was fallen into desperation. Then he was led forth into the market place, whereas according to the custom, openlie before all the people, his confession was read with a loud voice which contained no other thing, but only that y ^e mā had been a seditious person, and that in the time of truce he had cried Alarm, even in the night, when all men were at rest.

When he was come to the place where he should suffer, being compassed in with Gleues & Halbardes, hired for the purpose: after he had said the Lord's prayer, y ^e hangman bad him kneel down, but he refused so to do, declaring that he had yet something more to say before the people, thinking that he should not be denied to speak in that place, as he was before the wicked Judges. Those (said he) which know me, shall be sufficient good witnesses on my behalf, that from my youth upward: I have always lived in good name, fame, and honesty, being never before accused for any offense, sedition, or perjury.

In an evil time have I happened into these cursed days, when as all ways both God and man are turned topsy turuy. I was adherent to the tumult & sedition of the m • n of the country, as many other were which dwell there about, but what then? are there not also many Gentlemen which followed the pesants army, and many strong towns which went also with them? I was not the author of any sedition, which always I have mortally hated. I never gave counsel unto any man to move any broile or tumult in any place. We asked counsel of our Gentlemenne what we should do, when the bands of the pesants were assembled in the fields: but they gave us neither counsel nor comfort. And to speak of myself, I did never understand or know what the articles were that were published, neither was there ever any man that told me wherefore they wer published, neither did I know wherefor the bands of the countrymen were risen, neither wherefore every man moved his neighbor to put on armor. Wherefore thē have ye taken me as a seditious man, and made me to endure so great torments. He continued a long time in declaring his innocence, but notwithstanding all his excuses & defences, the hangman drue his sword, & at the commandment of the judge, strake of his head, as he had made an end of his prayers. His tongue moved a long time afterward in his head, by means of the force of the words which he had before spoken.

Thus this good man of the country ended his days. Against whom the false Judges could find no crime or offense to object, albeit they had diligently sought by witnesses to have information of all his life & living. The Lord grant his spirit to all those which suffer for his name. Ex John. Oecolampad.

*Wolfgangus Schuch a Germane, in Lotharing, martyr.

WOfgangus Schuchus coming to a certain town in Lotharing, bearing the name of s. Hippolitus, & being received in the said town to be their Pastor, labored by all means how to extirp out of the harts of the people Idolatry and Superstition. Which through the grace of Christ working with him, he in short time had brought prosperously to pass, according to his desire: In so much that the observation of Lent, Images, and all Idols, with the abhominatiō also of the Mass, in the same town was utterly abolished: So reformable God made the hearts of the people there, & such affection had they to their minister. It was not long but the rumour thereof came to the hearing of Duke Antony, prince of Loraine (under whose dominion they were) through the swift report of the adversaries, falsely belying these Hippolitans to y ^e duke, as though they in relinquishing the doctrine and faction of the Pope, went about to reject and shake of all authority & power of princes, & all superior governors. By the means of which sinister report, they incensed the Prince to such displeasure and indignation, that he threatened to subvert and utterly to destroy the Town with sword and fire. Wolfgangus having word of this, wrote unto the Duke his Epistle, in most humble & obedient wise, in defense both of his ministry, of his doctrine which he taught, & of the whole cause of the Gospel.

In which Epistle first he excused the people to be innocent & blameless, & rather those slanderous reporters to be both worthy to be blamed, and also punished for their false rumors & forged sclaunders raised up against them. After that he opened and explained the cause and state of the Gospel, and of our salvation, consisting only in the free grace of God, through faith in Christ his son, comparing also the same doctrine of the Gospel, with the confused doctrine of the Church of Rome.

That done, thirdly he proceeded to our obedience, honor and worship which first we owe to God & to Christ: next under him, to Princes here and Potestates, whom God hath placed in his room, and endued with authority here in earth, unto whom they offered themselves now & at all times, pressed and most ready to obey with all service & duty. &c.

But with this Epistle Wolfgangus did nothing prevail, either for that it was intercepted by the way, or else for that the false accusations & wicked tongues of the adversary parte took more effect to win credit with the Duke, then could the simple defense of verity. Whereupon Wolfgangus, when he saw no other remedy, rather then the town should come in any danger for his cause, y ^e good man of his own accord came to the city of Nancey (which is the head town of Loraine) there to render a confession of his doctrine, and also to deliver the town of S. Hippolite out of peril, deriuyng all the danger upon himself.

As soon as he was come thither, incontinent hands were laid upon him, and he laid fast in a straight and stinking prison, where he was sharply and bitterly handled, under the custody of the churlish and cruel kepers. All this notwithstanding, Wolfgangus continuing in that prisō the space of a whole year, yet would not be moved from his cōstancy neither with the straitnes of the prison, nor with the hardness of his kepers, nor yet with the compassion of his wife & children, which he had about six or seven. Then was he had to the house of the Gray fryers to profess there his faith: where he both wittyly and learnedly confuted all them that stood against him.

There was a fryer (named Bonaventure) provincial of that order, of face, body, and belly monstrous, but much more gross in blind ignorance, and a man utterly rude, a contemner of all civility and honesty, who being long confessor to the Duke, and of great authority in Loraine, as he was an enemy to virtue and learning, so was he ever persuading the Duke to banish out of the Courte and Country of Loraine all learned men, neither could he abide any person which seemed to know more then his elders knew before. The sum of all his Diuinitye was this, to be sufficient to salvation only to know the Pater noster, and Ave Maria. And thus was the Duke brought up and trained, and in nothing else, as the Duke himself oft times in talk with his familiars, would confess. Thys Bonaventure being chief Judge and Moderator where Wolfgangus disputed, or was examined, had nothing else in his mouth, but thou heretic, Judas, Belzebub. &c. Wolfgangus bearing patientlye those private iniuryes, which pertained to himself, proceeded mightily in his disputation by the Scriptures confuting or rather cōfounding his adversaries. Who being not otherwise able to make their party good, yet for very shame, because they would not seem to do nothing, took his Bible with his notes in the margin, into their monastery and burned it. At the last disputation Duke Anthony himself was said to be there, altering his apparel, because he would not be known, who albeit he understood not the speech of Wolfgangus, speaking in Latin, yet perceiving him to be bold and constant in his doctrine, departing from the disputation, gave sentence, that he should be burned, because he denied

[illustration]

The Martyrdom of Wolfgangus.

the Church, and Sacrament of the Mass. Wherupō it followed shortly after that Wolfgangus was condemned to be burned, who hearing the sentence of his condemnation began to sing the Psal. 122. Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. &c.

As he was led to the place of execution, passing by the house of the Gray Friers, Bonaventure the great Cyclops sitting at the door, cried out to him: thou heretic do thy reverence here to God, and to our Lady, and to his holy Saints, showing to him the Idols standing at the Friers gate. To whom Wolfgangus answered again: thou hypocrite, thou painted Wall, the Lord shall destroy thee, and bring all thy false dissimulation unto light. When they were come to the place of his Martyrdom, first his books before him were thrown in the fire. Then they asked him whether he would have his pain mynished or shortened: to whom he said no, bidding thē to do their will: for (said he) as God hath been with me hitherto, so I trust now he will not leave me, when I shall have most need of him, concluding his words thus: that they should put the sentence in execution, & so beginning to sing the 51. Psalm he entered into the place heaped up with fagots and wood, continuing in his Psalm and singing till the smoke & the flame took from him both voice and life.

The singular virtue, constancye, and learning of this blessed man, as it refreshed and greatly edified the harts of many good men: so it astonished as much the minds of his adversaries, and wrought to their confusion: For shortly after his death the Commēdator of S. Antony of Vienna, who sat as spiritual judge over him, and gave sentence of his condemnation, fell suddenly down and died. Also his fellow, which was Abbot of Clarilocus, and suffragan to to the Bishop of Metz, suddenly at the coming of the Duches of Denmark into the city of Nancy, strokē with sudden fear, at the crack of gunnes, fell down and died, as they which were present and saw it, have made faithful relation of the same. an. 1525. Ex Ludou. Rabo, & Pantal.

John Huglein Martyr.

OF John Huglein Priest, mention is made in the Commentaryes of John Sled. in Lib. 6. who the next year following. an. 1526. was burned at Merspurge by the bishop of Constance, for that he did not hold with the Bishop of Rome's doctrine in all points.

Moreover, besides other matters in this year occurrent, here is also a Memorandum to be made to all posterity, that in this present year .1526. unto John Friderick son and heir to the Prince and Electour of Saxony, was promised the Lady Katherine the Emperors younger sister in Marriage, and writings made of the same. But when the alteration of religion was sent by God's providence in to Saxonye, they swerved from their couenauntes, and Hawnart, which was then the Emperors Ambassador in Germany, said plainly, that there was no promise to be kept with heretics: wherein they seemed to follow well the footsteppes of the Council of Constance, as before you have partly heard in the story of John Hus, & of the Emperor Sigismund, pag. 593.587.

George Carpenter of Emeryng Martyr, burned in the town of Munchen in Bavaria.

THe viii. day of February in the year of our salvation .1527. there happened a rare and marvelous example & spectacle in the town of Munchen in Barauia. which was this. A certain man named George Carpenter of Emeryng was there burnt. When he was fette out of the prison called Falken Tower, and led before the Council, diverse Friers and Monks followed him, to instruct and teach him. Whom he willed to tarry at home, & not to follow him. When he came before the Council, his offenses were read, contained in four Articles.

First that he did not believe that a Priest could forgive a man's sins.

Secondly that he did not believe, that a man could call God out of heaven.

Thyrdly that he did not believe, that God was in the bread, which the Priest hangeth over the alter, but that it was the bread of the Lord.

Fourthly, that he did not believe, that the very element of the water it self in Baptism, doth give grace.

Which four Articles, he utterly refused to recant. Thē came unto him a certain Scholemaister of S. Peters in y ^e town of Munchen, saying: my friend George, doest thou not fear the death and punishment which thou must suffer? If thou were let go, wouldest thou return to thy wife and children? Wherunto he answered: If I were set at liberty, whither should I rather go, then to my Wyfe and well beloved children? Then said the Schoolemayster, revoke your former sentence and opinion, and you shall be set at liberty. Wherunto George answered: my wife and my children are so dearly beloved unto me, that they cannot be bought from me, for all the riches and possessions of the Duke of Bavaria: but for the love of my Lord God I will willingly forsake them. When he was led unto the place of execution, the scholemayster spake unto him again, in the midst of the market place, saying: good George, believe in the Sacrament of the alter: do not affirm it to be only a sign. Wherunto he answered: I believe this Sacrament to be a sign of the body of Jesus Christ, offered upon the Cross for us. Then said the Schoolemayster moreover, what doest thou mean, that thou doest so little esteem Baptism, knowing that Christ suffered himself to be Baptized in Jordan? Wherunto he answered, and shown what was the true use of Baptism, and what was the end why Christ was Baptized in Jordan, & howe necessary it was that Christ should die and suffer upon the Cross, wherein only standeth our salvation. The same Christ (said he) will I confess this day before the whole world: for he is my Savior, and in him do I believe.

After this came unto him one Mayster Conrade Scheitter, the Vicar of the cathedral Church of our Lady in Munchen a preacher, saying: George, if thou wilt not believe the Sacrament, yet put all thy trust in God, and say: I trust my cause to be good and true: but if I should err, truly I would be sory and repent. Whereunto George Carpenter answered: God suffer me not to err I beseech him. Then said the Scholemayster unto him, do not put the matter in that hasarde, but choose unto you some good Christian brother, Mayster Conrade, or some other, unto whom thou mayst reuele thy heart: not to confess thyself, but to take some godly counsel of him. Wherunto he answered: Nay, not so, for it would be to long. Then master Conrade began the Lord's Prayer, Our Father which art in heaven. Whereunto Carpenter answered, truly thou art our Father and no other: this day I trust to be with thee. Then Mayster Conrade went forward with the prayer, saying: Hallowed be thy name. Carpenter answered: O my God, how little is thy name hallowed in this world? Then said Mayster Conrade. Thy Kingdom come. Carpenter answered: let thy kingdom come this day unto me, that I also may come unto thy kingdom. Then said Cōrade: Thy will be done in earth as it is heaven. Carpenter answered: For this cause O Father, am I now here, that thy will might be fulfilled and not mine. Then said Mayster Conrade: Geue us this day our daily bread. Carpenter answered: the only living bread Jesus Christ shall be my food. Then said Conrade: And forgive us our trespasses, as we forgive them that trespass against us. Carpenter answered: with a willing mind do I forgive all men, both my friends and adversaries. Then said Mayster Conrade: And lead us not into temptation, but deliver us from all evil: Wherunto Carpenter answered: O my Lord, without doubt thou shalt deliver me, for upon thee only have I laid all my hope. Then he began to rehearse the belief, saying: I believe in God the Father almighty. Carpenter answered: O my God, in thee alone do I trust: in thee only is all my confidence, and upon no other creature, albeit they have gone about to force me otherwise. In this manner he answered to every word: which his answers, if they should be described at length, would be to long. This prayer ended, the Scholemayster said unto him: doest thou believe so truly and constantly in thy Lord and God with thy heart, as thou doest chearefullye seem to confess him with thy mouth? Hereunto he answered: It were a very hard matter for me, if that I which am here ready to suffer death should not believe that with my heart, which I openly profess with my mouth: For I knew before, that I must suffer persecutiō, if I would cleave unto Christ: who saith, where as thy heart is, there also is thy treasure, and whatsoever thing a man doth fixe in his heart to love above God, that he maketh his Idol. Thē said master Conrade unto him, George doest thou think it necessary after thy death, that any man should pray for thee, or say Mass for thee? He answered: so long as the soul is joined to the body, pray God for me, that he will give me grace and patience, with all humility, to suffer the pains of death with a true Christian faith: but when the soul is separate from the body, then have I no more need of your prayers. When as the hangman should bind him to the ladder, he preached much unto the people. Then he was desired by certain Christian brethren, that as soon as he was cast into the fire, he should give some sign or token, what his faith or belief was. To whom he answered: this shall be my sign and token: that so long as I can opē my mouth, I will not cease to call upon the name of Jesus.

Behold (good reader) what an incredible cōstancy was in this godly man, such as lightly hath not been seen in any man before. His face & countenance never changed color, but cheerfully he went unto the fire. In the midst (saith he) of the town, this day will I confess my God before the whole world. When he was laid upon the ladder, and that hangman put a bag of gunnepouder about his neck, he said, let it so be, in the name of the Father, and of the Son, and of the holy Ghost. And when as the two hangmen lifted him up upon the ladder, smiling he bad a certain Christian farewell, requiring forgiveness of him. That done, the hangman thrust him into the fire. He with a loud voice cried out Jesus, Jesus. Then the hangman turned him over: and he again for a certain space, cried Jesus, Jesus, and so joyfully yielded up his spirit.

Leonard Keyser.

HEre also is not to be passed over the marvelous cōstācy of M. Leonard Keyser of the country of Bavaria, who was burned for the Gospel. This Keyser was of the town of Rawbe .4. miles frō Passaw, of a famous house. This man being at his study in Wyttēberge, was sent for by his brethren which certified him, that if ever he would see his father alive, he should come with speed: which thing he did. He was scarcely come thither, when as by the commandment of the Bishop of Passawe, he was taken by his mother & his brethren. The Articles which he was accused of, for y ^e which also he was most cruelly put to death, & shed his blood for the testimony of the truth were these.

That faith only justifieth.

That works are the fruits of faith.

That the Mass is no sacrifice or oblation.

Item, for confession, satisfaction, the vow of chastitye, Purgatory, difference of days, for affirming only two Sacraments, and invocation of Saints.

He also mayntayneth 3. kinds of confession.

The first to be of faith, which is always necessary.

The second of charity, which serveth when any man hath offended his neighbor, to whom he ought to reconcile himself again, as a man may see by that which is written in Math. 18.

The third which is not to be despised, is to ask counsel of the ancient Ministers of the Church.

And for so much as all this was contrary to the bull of Pope Leo, and the Emperors decree made at Wormes, sentence was given against him, that he should be disgraded and put into the hands of the secular power. The persecutors that sat in judgment upon him, were the Bishop of Passaw: the Suffragans of Ratisbone, & of Passaw: also Doctor Eckius, being guarded about with armed men. His brethren and kinsfolks made great intercession to have his judgment deferred and put of, that the matter might be more exactly known. Also John Fridericke Duke of Saxony, and the Earls of Schauuēburge, and of Schunartzen, wrote to the Byshoppe for him, but could not prevail. After the sentence was given, he was carried by a company of harnessed men, out of the Citty again, to Schardingham .13. of August. Where Christopher Frenkinger the civil Judge receiving him, had letters sent him from Duke William of Bavaria, that forthwith tarrying for no other judgment, he should be burned alive. Whereupon the good and blessed Martyr early in the morning, being rounded and shaven and clothed in a short gown, and a black cap set upon his head all cut and iagged, so was delivered to the officer. As he was led out of the town, to the place where as he should suffer, he boldly and hardily spake in the Almayne tongue, turning his head, first on the one side, and then on the other, saying: O Lord Jesus remain with me, sustain and help me, and give me force and power.

Then the wood was made ready to be set on fire, and he began to cry with a loud voice: O Jesus, I am thine, have mercy upon me, and save me, and therwithall he felt the fire begin sharply under his feet his hands, and about his head: and because the fire was not great enough, the hangman plucked the body half burnt, with a long hook, from underneath the wood. Then he made a great hoale in the body, through the which he thrust a stake, and cast him again into the fire, and so made an end of burning, This was the blessed end of that good man, which suffered for the testimony of the truth, the 16. day of August, in the year of our Lord. 1526. Ex 6. Tomo operum Lutheri.

Wendelmuta widow and Martyr.

IN Holland also the same year .1527. was Martyred and burned a good and virtuous widow, named Wendelmuta, a daughter of Nicholas of Munchendam, Thys widow receiving to her heart the brightness of God's grace, by the appearing of the Gospel, was therefore apprehended and committed to custody in the Castle of Werden, & shortly after, from thence was brought to Hage the 15. day of November there to appear at the general sessions of that country: Where was present Hochstratus, Lord President of the said countye, who also sat upon her the 17. day of the foresaid month. Divers Monks were appointed there to talk with her, to the end they might convince her, and wyn her to recant, but she constantly persisting in y ^e truth, wherein she was planted, would not be removed. Many also of her kindred & other honest womē were suffered to persuade w ^t her. Amōg whō there was a certain noble matrō, who loved and favored dearly the said wydow being in prison. This matron coming, and commoning with her in her talk said: My Wendelmuta, why doest thou not keep silence, & think secretly in thine heart, these things which thou believest, that thou mayest prolonge here thy days and life? To whom she answered again: Ah (said she) you know not what ye say. It is written: With the heart we believe to righteousness, with tongue we confess, to salvation. &c. And thus she remaining firm & steadfast in her belief and confession, the 20. day of November was condemned by sentence given, as against an heretic, to be burned to ashes and her goods to be confiscate, she taking the sentence of her condemnation mildly and quietly.

After she came to the place where she should be executed, and a Monk there had brought out a blind Cross, willing her many times to kiss and worship her God: I worship (said she) no wooden God, but only that God which is in heaven: and so with a merry and joyful countenance, she went to the stake, desiring the executioner, to see the stake to be fast, that it fall not: then taking the powder and laying it to her breast, she gave her neck willingly to be bound, with an ardent prayer commending her self to the hands of God. Whē the time came that she should be strāgled, modestly she closed her eyes, & bowed down her head as one that would take a sleep: which done the fire then was put to the wood, and she being strangled, was burned afterward to ashes, instead of this life to get the immortal crown in heaven. an. 1527. Ex Pantal.

*Petrus Flistedius, and Adolphus Clarebachus put to death at Colen.

IN the number of these Germane Martyrs, are also to be comprehended Peter Flisteden and Adolphe Clarebach, two mē of singular learning, & having rype knowledge of God's holy word. Which two, in the yere of our Lord. 1529. for that they did dissent frō the papists in diverse points, & specially touching the supper of the Lord, and other the popes traditions & ceremonies, after they had endured imprisonment a year and a half, by the commandment of the Archb. and Senate, were put to death and burned in Colen, not without the great grief & lamentatiō of many good Christians, all the fault being put upon certain Divines, which at that time preached that the punishment & death of certain wicked persons, should pacify the wrath of God, which then plagued Germany grievously with a new and strange kind of disease: For at that season, the sweating sickness did mortally rage and reign throughout all Germany. Ex Commenta. John. Sled Lib. 6.

A Preface to the Table following.

IF thou well remember in reading this book of stories (loving reader) it was before mentioned & declared, pag. 842. how in the year of grace 1501. certain prodigious marks and printes of the Lord's passion, as the crown, cross, nails, scourges, & spear were seen in Germany, upon the garments of men & womē. Which miraculous ostent passing y ^e ordinary course of natural causes, as it was sent of God, no doubt, to foreshow the great & terrible persecution, which afterward fell in the country of Germany and other regions besides, for the testimony of Christ: so if the number & names of all those good men & womē, which suffered in the same persecution, with their acts & doings should be gathered & cōpiled together, it would ask a long time, & a large volume. Notwithstanding, partly to satisfy the history which we have in hand, partly also to avoid tedious prolixity, I thought briefly to contract the discourse thereof, drawing, as in a compendious Table, the names of the persecutors, & of the Martyrs which suffered, and the causes wherefor, in as much shortness as I may, referring the full tractation of their lives & doings to those writers of their own country, where they are to be read more at large. And to keep an order in the same Table, as much as in such a cōfused heap of matters I may, according to the order and distinctiō of the countries, in which these blessed Saints of Christ did suffer: I have so divided the order of the Table in such sort, as first to begin with them that suffered in Germany, then in France, also in Spain, with other foreign countries mo, showing only the names with the principal matters of them, referring the rest to the further explication of their own Storywriters, from whence they be collected. The which Table being finished, my purpose is (Christ willing) to return to the full history of our own matters, & Martyrs which suffered here in England.

A Table of the names and causes of such Martyrs, which gave their lives for the testimony of the Gospel in Germany, France, Spain, Italy, and other foreign Countries, since Luther's time: In which Table first is contained within the first space between the lines, the Persecutours, next the Martyrs, and thyrdly the causes.The Martyrs of Germany. Of diverse which suffered in Germany for the witness of the Gospel, partly some rehearsal is made before, as of Voes, and Esch, of Sutphen, John Castellanne, Pet, Spengler, with a certain Godly Minister, and another simple man of the country mentioned in Oecolampadius: Also of them in Diethmar and Prague, of M. George of Hala, Gaspar, Tambert, Georgius of Vienna, Wolfgangus Schuch, John Huglius, George Carpenter, Leonard Keyser, Wendelmuta, P. Flistede, Adol. Clarebach, and other moe. The residue follow in order of this Table here to be shown.

Persecutors.	Martyrs.	The causes.
Charles the Emperor. Two servants of a Butcher did apprehend.	One Nicholas of Antwerpe. At Antwarpe. An. 1254.	The Curate of Melza by Antwarpe, had used to preach to a great number of people without the town. The Emperor hearing thereof, gave leave to take the uppermost garment of all thē that came to hear, and offered 30. gilders who so would take the Prieste. Afterwarde, when the people were gathered, and the Curate not there, this Nicholas stepped up in place and preached. Wherefore he being apprehended by these two servants of a Butcher, was put in a sack and drowned by the Crane at Antwerpe. 1524.
Margarete daughter of Maximiliā, Princes of Holland. M. Montane M. Rosemund. M. Anchusanus Inquisitors. M. Iodocus Loueryng, Vicare of Mechlin.	John. Pistorius, a learned man of Holland, and partly of kynne to Erasm Roterod. An. 1524.	The story of Pistorius, is largely set forth by Gnapheus. First he was a Priest, then he married: after that he preached, coming from Wyttenberge. He spake against the Mass and pardons, and against the subtle abuses of Priests. He was committed unto prisō with 10. malefactors, whom he did comfort, & to one being half naked and in danger of cold, he gave his gown. Hys father visiting him in prison, did not dissuade him, but bad him be constant. At last he was condemned, and disgraded, having a fools coat put upon him. His fellow prisoners at his death song Te Deum. Commyng to the stake he gave his neck willingly to the band wherewith he was first strangled, and then burned, saying at his death: O death, where is thy victory?
Sabastian Braitestein, Abbot.	Mathias Weibell, Scholemaister. In Sueuia. An. 1525.	For saying somewhat against the Abbots first Mass, and against carrying about the relics, through the procurement of the Abbotte, he was hanged by Campidonium in Sueuia.
Certain noble men, after the commotion of the countrymen in Germany.	A certain godly Priest. An. 1525.	This Priest being commanded to come and give good counsel to 16. countrymen that should be beheaded, afterward was bid, him self to kneel down to have his head cut off, no cause nor cōdamnation further being laid against him, but only of mere hatred against the Gospel. Ex John. Gastia.
The name of the Persecutor appeareth not in the story.	George Scherrer. At Rastat by Saltzeburge. An. 1528.	Ater that this George had instructed the people in knowledge of the Gospel in Rastat .x. miles distant frō Saltzeburge, he was accused of his adversaries and put in prison, where he wrote a confession of his faith which Mathias Illiricus hath set out with his whole story. He was condemned to be burned a live: but means was made, that first his head should be cut of, and his body afterward be cast into the fire. Going toward his death he said, crying aloud: That you may know (said he) that I die a true Christian, I will give you a manifest sign, and so he did by the power of the Lord: For when his head was taken of frō his shoulders, the body falling upon his belly, so continued the space while one might well eat an egg. After that, softly it turned it self upon the back, and crossed the righte foot over the left, and the right hand over the left. At the sight whereof they which saw it were in a great marvel. The Magistrates which before had appointed to have burned the body after his beheading, seeing this miracle, would not burn it, but buried it with other Christian men's bodies, and many by the same examplr [illustration] were moved to believe the Gospel. Thus God is able to manifest the truth of his Gospel, in the midst of persecution, who is to be blessed forever. Amen.
Balthasar, Officiall.	Henry Flemmyng. At Dornick. 1225.	This Henry a Friar sometime of Flaunders, forsook his habit & married a wife. Who being offered life of Balthasar, if he would confess his wife to be an harlot, denied so to do, and so was burnt at Dornic.
A Popish priest and a wicked murderer.	A good priest dwelling not far from Basel. 1539.	There was a certain wicked Priest, a notorious adulterer, a dycer, and a vile dronkard given to all wickedness and vngratiousnesse, without all fear, regarding nothing what mischief he did: moreover a mā fit and ready to serve the affection of the papists at all turns. It chanced y ^t this Priest was received and lodged in the house of another Priest dwelling not far from Basel, which was a good man and a sincere favorer of the Gospel. This drunken priest sitting at supper, was so drunk that he could not tell what he did, or else feigned himself so drunk of purpose, the better to accomplish his intended mischief. So it followed that this wretch, after his first sleep, rose out of his bed and brake all the glass windows in his chamber, threw down the stone, and rent all his hosts books that he found. The host awaking with y ^e noise thereof, came to him, asking howe he did: whether there were any thieves or enemies that he was in fear of, desiring him to show what he ailed. But as soon as the good host had opened his chamber door, the wicked cutthroate, ran at him with his sword and slew him. The host after the wound received, fell down and died. Upon this a clamour was made through all the street, and the neighbors came in, the murderer was taken and bound: and yet all the friends and kinsfolks that the good priest had, could not make that miserable caitiff that was the murderer, to be executed: the superior power did so take his part, saying that he should be sent to his bishop. The towns men did grievously cry out and complain, at the boulstering out of so manifest vilany. So did also the noble man that was the Lord of the Page, saying that so many good men and married priests were drowned and beheaded for such small trifles, without any regard had to the Bishop but a murderer might escape unpunished. It was answered to them again, that what the superior powers would do, thei had nothing to do withal. The time was otherwise now, then it was in the commotion of the rusticall people. The superior power had authority to govern as they would, said they: it was their parts only to obey: And so was he sent bound to the bishop, and shortly after dismissed, having also a greater benefice given him for his worthy acre: for he so auaunted him self, that he had slain a Lutheran Priest. Ex tom. 2. Conuiualium Sermonum John. Gastij. & ex. Pantal.
Charles the Emperors Procurator. Doctor Anchusanus, Inquisitor. Latomus. At Leuven. An. 1543.	XXviij. Christ̄ men and women of Leuven Paul a priest. Two aged women. Antonia. Two men. At Leuven. 1543.	When certain of the City of Leuven were suspected of Lutheranism, the Emperors Procurator came from Bruselles thither to make Inquisition. After which Inquisition made, certain bands of armed men came & beset their houses in the night where many were taken in their beds, plucked frō their wives and children, and divided into divers prysons. Through the terror whereof, many citizens revolted from y ^e doctrine of the gospel, and returned again to Idolatry. But 28. there were which remained constant in y ^e persecutiō. Unto whō the Doctors of Louan Anchusanus especially the Inquisitor, & Latomus sometimes, w ^t other, came and disputed, thinking no less but either to confound them or to convert thē. But so strongly y ^e spirit of y ^e Lord wrought with his Saints, that the other went rather confounded away thē selves. When no disputation could serve that which lacked in cunning, they supplied w ^t torments, by enforcing and afflicting thē severally, everyone by him self. Among the rest, there was one Paulus a Priest, upon the age of 60. years, whom the Rectors of the University, with their Collegues, accompanied with a great number of bills and gleues, brought out of prison to y ^e Agustine Friers, where after many foul words of the Rector, he was degraded. But at length for fear of death he began to stagger in some points of his confession, and so was had out of Leuven, and condemned to perpetual prison which was a dark and stinking dongeon, where he was suffered neither to read nor write, or any man to come at him, commanded only to be fed with bread and water. After that, other two there were, which because they had revoked before, were put to the fire and burnt, constantly taking their martyrdom.
Then was there an old man, and 2. aged women brought forth: of whom the one was called Antonia, borne of an ancient stock in that City. These also were condemned, the man to be headed, the 2. women to be buried quick, which death they received likewise very cheerfully. Certain of the other prisoners, which were not codemned to death, were deprived of their goods, commanded in a white sheet to come to the church, and there kneeling with a Taper in their hand, to ask forgiveness: and they which refused so to do, and to abjure the doctrine of Luther, were put to the fire, Ex Francis. Encenate.
The name of the persecutor appeareth not in the story.	M. Perseuall. At Leuven. An. 1544.	Not long after this, was one M. Perseual in the same University of Leuven, singularly well learned. Who for reprehending certain popish superstitions, and something speaking in commendation of the Gospel, was thrown into prison. Then being accused of Lutheranism, because he stood to y ^e same, and would not condesende to the popes erroneous faction, he was adjudged to perpetual prison, there to be fed only with bread and water, which punishment he took pacyentlye for Christ's sake. Nevertheless certain Citizens taking compassiō of him sent him wyne and bear. But his keepers being charged under a great penalty, durst let nothing come unto him. At last what became of him, no man could learn nor understand. Some judge that he was either famished for hunger, or else that he was secretly drowned. Et Franc. Encenate.
Dorsardus • a Potestate in that country, and a great persecutor.	Justice Imbsberger. At Brusels. An. 1544.	Iustus: a skinner of Leuven, being suspected of Lutheranism, was found in his house to have the new testament and certain sermons of Luther: For the which he was committed, and his Jailor commanded, that he should speak with none. There were the same time, in the lower prison under them, Egidius, and Franciscus Encenas a Spaniard, who secretly having the doors left open, came to him and confirmed him in the cause of righteousness. Thus is the providence of the Lord never lacking to his Saints, in time of necessity. Shortly after came the Doctors and masters of Leuven, to examine him of certain Articles touching religion as of y ^e popes supremacy, Sacrifice of y ^e mass Purgatory, and of the sacrament. Whereunto when he had answered plainly and boldly, after the Scriptures, and would in no wise be removed, he was condemned to the fire: but through y ^e intercessiō made to the Queen, his burning was pardoned, and he only beheaded. Ex Franc. Encenate.
The person of Brusels.	Giles of Brusels. An. 1544.	This Giles was borne in Brusels, of honest parents. By his occupatiō he was brought up from his youth to be a Cutler: In the which occupation he was so expert and cunning, that he waxed thereby riche & wealthy. Comming to the years of 30. he began to receive the light of the Gospel, thorough the reading of the holy Scripture, and increased therein exceedingly. And as in zeal he was fervent, so was he of nature human, mild, and pittyfull, passing all other in those partes. Whatsoever he had, that necessity could spare, he gave it away to the poor, and only lived by his science. Some he refreshed with his meat, some with clothing to some he gave his shoes: some he helped with household stuff: to other some he ministered wholesome exhortatiō of good doctrine. One poor woman there was brought to bed, and had no bed to lie in, to whom he brought his own bed, himself contented to lie in the straw.
The said Egidius being detected by a Priest or person of Brusels, was taken at Leuven for that religion, which the Pope doth call heresy. Where his adversaries extended great care and diligence to reduce him to their doctrine; and to make him abjure. But as he was a man well reasoned: and singularly witted, they went away many times with shame. Thus being detained 8. months in prison, he was sent to Brusels to be judged: where he comforted divers which were there in prison (among whom was also Fraunciscus Encenas) exhorting them to constancy of the truth unto the crown which was prepared for them. At the table he ministered to them all, being contented himself with the few scrappes which they left. In this his prayers he was so ardent, kneeling by himself, in some secret place, that he seemed to forget him self. Beyng called many times to meat, he neither heard: nor saw them that stood by him, till he was lift up by the arms, & then gently he would speak unto them, as one waked out of a sweet sleep. Certain of the Gray Friers sometimes were sent unto him by two and two, to reduce him, but he would always desire them to depart frō him, for he was at a point, & when the Friars at any time did miscall him, he ever held his peace, at such private injuries: in so much that those blasphemers would say abroad, that he had a dum devil in him. But when they talked of any religion, there he spared not, but answered them fully by evidences of the Scripture in such sort, that diverse times they would depart maruelyng. At sundry times he might have escaped, the doors being let open, but he would not for bringing his keeper in peril. At length about the month of January, he was brought to another prison, to be constrained with torments to confess Purgatory, and to utter mo of his fellows. But no forcement would serve. Wherefore upon the 22. of January he was condemned to the fire, but privily, contrary to the use of y ^e Country, for openly they durst not condemn him for fear of the people: so well was he beloved. When tidings of the sentence came unto him, he gave hearty thanks to GOD, that the hour was come, when he might glorify the Lord. [illustration] As he was brought to the place of burning, where he saw a great heap of wood pyled, he required the greater part thereof to be taken away, and given to y ^e poor: a little (said he) would suffice him. Also seeing a poor man coming by, as he went, that lacked shoes he gave his shoes unto him. Better said he: so to do then to have his shoes burnt, and the poor to perish for cold. Standing at the stake the hangman was ready to strangle him before, but he would not saying, that there was no such need that his pain should be mittigated, for I fear not (said he) the fire, do therefore as thou art commanded. And thus the blessed Martyr, lifting up his eyes to heaven, in the middle of the flame, was extincted, to the great lamentation of all that stood by. After that time, when the friers of that City would go about for their alms the people would say, it was not meet for them to receive alms with bloody hands. This history you shall find more copiously described, in Franc. Encenas. Ex Franc. Encen.
Friers and priests of Flaunders.	Great persecution in Gaunt & other partes of Flaunders. At Gaunt. An. 1543. 1544.	As Charles the Emperor did lie in Gaūt the Friars and Doctors there obtained that the Edicte made against the Lutherās might be read openly twice a year. Which being obtained, great persecution followed, so that there was no Citty nor town in all Flaunders, wherein some either were not expulsed, or headed, or condemned to perpetual prison, or had not their goods confiscate neither was there any respect of age or sex. At Gaunt especially, many there wer of the head men, which for religion sake were burned. Afterward the Emperor coming to Brusels, there was terrible slaughter, and persecution of God's people, namely in Brabant, Hennegow and Artoys, the horror and cruelty whereof is almost incredible: In so much that at one time as good as ii. hundredth men and women together, were brought out of the country about, into the Citty, of whom some were drowned, some buried quick, some pryuely made away, others sent to perpetual prison: whereby all prisons and towers there about were replenished with prisoners and captives, and the hands of the hangmen tired with slaying and killing, to the great sorrow of all them, which knew the Gospel, being now compelled either to deny the same, or to confirm it with their blood. The story hereof is at large set forth by Francis. Encenas, a notable learned man, who also himself was prisoner y ^e same time at Bruzels: whose book written in Latin, I myself have seen and read, remaining in the hands of John Oporine at Basel.
Franciscan Friars of Gaunt.	Martynus Hoeurbloc, Fishmōger. At Gaunt. An. 1545.	This Martin ever almost to his latter age, was a man much given to all wickedness and fleshly life so long as he continued a follower of the popes superstitiō and Idolatry. Afterwarde (as God hath always his calling) thorough the occasion of a Sermō of his parish priest beginning to taste some working of grace, and repentance of his former life, went out of Gaunt for the space of iii. months, seeking the company of godly Christians, such as he heard to use the reading of the scriptures: by whom he being more groundly instructed, returned again to the City of Gaunt, where all his neighbors first began to marvel at the sudden change of this man. The Franciscans, which knew him before so beneficial unto them, now seeing him so alterrd from their ways and superstition, and seeing him to visit the captives in prison, to comfort thē in persecution, and to confirm them in the word of God which went to the fire, conspired against him: whereby he was detected and laid in bands. After that, with sharp and grievous torments they would have constrained him to utter other of the same Religion. To whom thus he answered, that if they could prove by the scripture, that his detecting and accusing of his brethren, whō they would afflict with the like torments, were not against y ^e second Table of God's law, then he would not refuse to prefer the honor of God before y ^e safeguard of his brethren. Then the friers examined him in the sacrament, asking him why he was so earnest, to have it in both kinds, seeing (said they) it is but a naked sacrament as you say, to whom he answered that the elements thereof were naked, but the Sacrament was not naked, for so much as the said elements of bread and wine, being received after the institution of Christ, do now make a Sacrament and a mystical representation of the Lord's body, communicating him self with our souls. And as touching the receiving in both kinds, because it is the institution of the Lord, who is he (said Martyne) that dare alter the same? Then was he brought before the counsel of Flanders. The causes laid against him, were the Sacrament, Purgatory, and praying for the dead: for the which he was condemned and burned at Gaunt, in Uerle place, all his goods being confiscate. As he stood at the stake, a Franciscan Frier said to him (Martin unless thou doest turn, thou shalt go from this fire, to everlasting fire. It is not in you, said Martin again, to judge. For this the Friers after were so hated, y ^t many bills and rimes were set forth in diverse places against them. Ex Pantal.
The counsel of Flaunders.	Nicholas Vanpole. John de Brucke & his wife. At Gaunt. An. 1545.	The next day after the burning of Martin aforesaid, which was the 9. of Maye, these three also were burned for the same causes likewise, for the which y ^e other was condemned & burned the day before, but only y ^t the woman was burned alive. All which took their Martyrdom joyfully & with much cheerfulness.
	Vrsula. Maria, Uirgines of noble stock. At Delden. An 1545.	Delden is a town in lower Germany, 3. miles from Dauentry, where these two virgins of noble parentage were burned. Who after diligent frequenting of Churches and Sermons being instructed in the word of the Lord, defended, that seeing the benefit of our salvation cometh only by our faith in Christ, all the other marchaundise of the pope, which he useth to sel to y ^e peole for money, was needles. First Mary being the younger, was put to the fire, where she prayed ardently for her enemies, commonding her soul to God. At whose constancy the Judges did greatly marvel.
Then they exhorted Ursula to turn, or if she would not, at least that she should require to be headed. To whom she said, that she was guilty of no error, nor defended anything, but which was consonant to the scripture, in which she trusted to persevere unto the end. And as touching the kind of punishment, she said, she feared not y ^e fire, but rather would follow the example of her dear sister, that went before. This was marvelous, that the executioners could in no wise consume their bodies with fire, but left them whole lying vpō the ground white: which certain good Christians privily took up in y ^e night and buried. Thus God many times, showeth his power in the midst of tribulations. Ex. Lud. Rab. Pantal. &c.
The person of S. Catherines. Doctor Tapertus. William Clericken ruler of Mechlin.	Andreas Thiessen. Catherina, his wife. Nicholas Thiessen. Francis Thiessen. brethren. At Mechlin. An. 1545.	Andrew Thiessen Citizen of Mechlin, of his wife Catherine, had three sons and a daughter, whom he instructed diligently in the doctrine of the gospel, and despised the doings of Poperye. Wherefore, being hated and persecuted of the Friars and Priests there, he went into England and there died. Francis and Nicholas his two sons went to Germany to study. Returning again to their mother and sister and younger brother, by diligent instruction, brought thē to the right knowledge of God's Gospel which being not unknown to the Person there of S. Catherine he called to him Doctor Rupert, Tapert, & other Masters and Friars, who taking counsel together, with William Clericken the head Magistrate of the town of Mechlen, agreed that the mother with her four Children should be sent to prison, separated one from another: where great labor was employed to reclayme them home unto their Church, that is, from light to darkness again. The ii. younger, to wit, the daughter with the younger brother, being yet not settled, neither in years nor doctrine, something inclined to them, and were delivered. The mother which would not consent, was condemned to perpetual prison. The other 2. Frances and Nicholas, standing firmly to their confession, defended that the Catholic Church was not y ^e Church of Rome: that the Sacrament was to be ministered in both kynds: that auricular confession was to no purpose: that Invocation of Saints was to be left: that there was no Purgatory. The Friars they called hypocrites, and contemned their threatenings. The Magistrates after disputations, fell to torments, to know of them who was their master and what fellows they had. Theyr master (they said) was Christ, which bare his cross before. Felowes (they said) they had innumerable, dispersed in all places. At last they were brought to the Judges: their Articles were read, and they condemned to be burned. Comming to the place of execution, as they began to exhort the people, gagges or balls of wood were thrust in their mouths, which they through vehemencye of speaking thrust out again, desiring for y ^e Lord sake, that they might have leave to speak. And so singing with a loud voice, Credo in vnum Deum. &c. they went, and were fastened to the stake, praying for their persecutors, and exhorting the one the other, they did abide the fire patiently. The one feeling the flame to come to his beard: Ah (said he) what a small pain is this, to be compared to the glory to come? Thus the patient martyrs committyng their spirit to the hands of God, to the great admiration of the lookers on, through constancy, achieved the crown of martyrdom. Ex. Phil Melanct.
The names of their accusers appear not in the Authors.	Marion wife of Adrian Taylor. At Dornic. An. 1545.	In the same persecution against Brulius and his company in Dornic, was apprehended also one Adrian and Marion his wife. The cause of their trouble, as also of the others, was the Emperors decree made in the Council of Wormes against y ^e Lutherians, mentioned before, pag. 841. Adrian not so strong as a man, for fear gave back from y ^e truth and was but only beheaded. The wife stronger thē a woman did withstand their threats, and abide the uttermost, and being enclosed in an iron grate formed in shape of a pastie, was laid in the earth and buried quick, after the usual punishment of that country, for women. When the adversaries first told her, that her husband had relented, she believed them not: and therefore as she went to her death, passing by the Tower where he was, she called to him to take her leave, but he was gone before. Et Pant. lib. 4.
The Magistrates of Dornic. or Tornay.	M. Peter Bruly Preacher. At Dornic. An. 1545.	M. Peter Bruly was preacher in the French Church at Strasbourg. Who at the earnest request of faithful brethren came down to visit the lower countries about Artoys and Dornic in Flanders, where he most dilligētly preached the word of God unto the people in houses, the doors standing open. Wherupon, whē y ^e magistrates of Dornic had shut the gates of the town, and had made search for him three days, he was priuelye let down the wall in the night by a basket: and as he was let down to the ditch ready to take his way one of them which let him down leaning over the wall, to bid him fare well, caused (unawares) a stone to slip out of y ^e wall, which falling upon him, brake his leg, by reason whereof he was heard of the watchmen complaing of his wound, and so was taken, giving thanks to God by whose providence he was there stayed, to serve the Lord in that place. So long as he remained in prison, he ceased not to supply the part of a diligent preacher, teaching and confirming all them that came to him in y ^e word of grace. Beyng in prison he wrote his own confession and examination, & sent it to the brethren. He wrote also another Epistle to them that were in persecution: another also to all the faithful: also another letter to his wife, the same day that he was burned. He remained in prison 4. months. His sentence was given by the Emperors Commissioners at Brussels, that he should be burneh to ashes, and his ashes to be thrown into the river. Although the fryers and priests made the fire but small, to multiply his pain, yet he the more cheerfully and constantly took his martyrdom and suffered it. The letters of Duke Frederick, and of the Lantgraue came to entreat for him, but he was burned a little before the letters came. Ex Lud. Rab. Lib. 6.
The Senate of Dornic. Doctor Hasardus, a Gray Friar.	Peter Miocius. Bergiban. At Dornic. An. 1545.	The coming of M. Peter Bruly into the country of Flaunders, did exceeding much good among the brethren, as appeared by diverse other good men, and namely by this Peter Mioce, which was by his occupation a silk weauer. This Peter, before he was called to y ^e Gospel, led a wicked life, given to much vngraciousnes, & almost to all kinds of vice. But after the taste of the Gospel began to work in him, so clean it altered him from that former man, that he excelled all other in godly zeal and virtue. In his first examination he was asked whether he was one of the scholars of Peter Bruly. He said he was, and that he had received much fruit by his doctrine. Wilt thou then defend his doctrine, said they? Yea said he, for that it is consonant both to the Old Testament and to the new, and for this he was let down unto a deep dongeon under y ^e castle ditch, full of toads and filthy vermin. Shortly after the Senate with certain Friers, came again to examine him, to see whether they could convert him. To whom he answered and said that when he before had lived such an ungodly life, they never spake word against him: but now for savoring and fauoring the word of God, they were so infeste against him that they sought his blood. Among whō was one Doctor Hasardus, which asked him if he did not seem to himself more wicked now, then ever he was before: but he setting the Friar at light, bad him auaunt Friar, saying: that he had to talk with the Senate, and not with him. The Senate then began to examine him of certain Articles of Religion. To whom as be was about to answer boldly and expressly to every point, they interrupting him bad him say in two words, either, yea or nay. Then said he, if ye will not suffer me to answer for myself in matters of such importance, then send me to my prison again among my todes and frogs, which will not interrupt me, while I talk with my Lord my God. The boldness of whose spirit and courage, as it made some to gnash their teeth, so some it made to wonder, and ministered to some great confirmation.
There was also one Bergiban the same time in prison, who had been a foreward man, & a great doer in the Gospel, before the coming down of Brulius. Who being also sought for at the taking of Brulius, and being then not found at home, either by chance, not knowing, or else because he conveyed himself out of the way for fear, conceived thereof such sorrow in his mind, y ^e afterward neither his wife nor children, nor any friend else, could stay him but he would needs offer himself to the Judges, saying to the ruler, being asked why he came? The Magistrates came to seek me (said he) and now I am come to know, what they would. Wherupon the ruler being sory of his coming, yet notwithstanding committed him to prison, where he remained constant a certain while. But after the Commissioners had threatened him with cruel torments and horror of death, he began by little and little to waver & shrink from the truth. At the fair words of the false Friers and Priests, to have his punishment changed, and to be beheaded, he was fain to grant unto their biddinges and requests. Whereupon the adversaries taking their advantage, came to Miocius, and told him of Bergibans retractation, wylling him to do the like. But he stoutly persisting in the truth, endured to the fire, where he having powder put to his breast was so put to death, and dispatched. The Friars hearing the crack of y ^e powder upon his breast, told the people, that the devil came out of him and carried away his soul. Ex Rabo. & alijs.
A certain Prince in Germany, about Hungary or the partes of Pannonia.	A priest of Germany.	Johannes. Gastius Conuiual. Serm. lib. 2. writeth of a certain Prince, but doth not name him, which put out y ^e eyes of a certain Priest in Germany, for no other cause, but for that he said y ^e mass to be no sacrifice, in y ^t sense, as many priests do take it. Neither did the cruel prince immediately put him to death but first kept him in prison a long time, afflicting him with diverse torments. Then he was brought forth to be degraded, after a barbarous and tyrannous manner. First they shaved the crown of his head, then rubbed it hard with salt, that y ^e blood came running down his shoulders. After that they rased and pared the tops of his fingers with cruel pain, that no savor of the holy oil might remain. At last the patient and godly martyr, four days after, yielded up his life and spirit. Ex. John. Gastio. lib. 2.
Alphonsus Diazius, a Spaniard. Petrus de Maluenda the popes prolocutor at Ratisbone a Spaniard. The Emperors confessor, a black Friar a Spaniard. Marquina.	Johannes Diazius, a Spaniard martyr, killed of his own brother at Neoberg in Germany. An. 1546.	Of this John Diazius the full process and history is set forth in Latin wherein the whole circustaunce is debated at large, where of brief sum is this. John Diazius a Spanyarde borne, first being at Paris 13. years, from thence removed to Geneva: then to Basel, & after to Strasbourg: from whence he was sent Ambassador with Bucer and other, to the Council of Ratisbone: where he talking with Peter Meluenda his countreyman, the Popes factor, so declared his Relygyon unto him that Maluenda wrote to the Friar, which was the Emperors confessor touching the said John Diazius: at the opening and reading of which letters, one Marquina another Spanyarde was present. Upon this it followed, whether by this confessor, or by Marquina, that Alphonsus Diasius, brother to John Diazius: which was one of the Popes Lawyers in Rome, had knowledge given him, of his brother John.
When the communication of Ratisbone was dissolved & broken up. John Diazius, from Ratisbone went to the City of Neoberg, within the Dominion of Otto Henry Pallatine, about the expedition of Bucer's book there to be printed. As John Diazius was there occupied, it was not long, but Alphonsus his brother was come frō Rome to Ratisbōe, where Maluenda was: bringing with him a pestilent cutthroate, a notorious ruffian or homicide belonging to y ^e City of Rome, Maluenda & Alphonsus consulting together about y ^e dispatch of their devilish purpose, first labored to hūt out by y ^e friends of Diazius where Diazius was, Wherof Alphon. & the homicide having knowledge by certain of his secret friends, pretending great matters of importance, came to Neoberg, where Diazius was printing of Bucer's book: where after long debating of matters of religion between the two brethren. Alphonsus seeing the heart of his brother John to be so constantly planted on the sure rock of God's truth, that by no wise he could either be removed from his opinion, or persuaded to ride in his company (being otherwise coūsailed by Bucer and his friends) feigned him self friendly to take his leave of his brother and to depart but shortly after, secretly with his ruffenly murderer he returned again, and by the way they bought a certain hatchet of a carpenter. This done, Alphonsus sendeth his man being disguised, with letters unto his brother, he himself following after. As John Diazius in the morning was risen out of his bed, to read the letters, y ^e wretched hangman, with the hatchet cloue his head unto the brains, leaving the hatchet in his head, and so he with Alphonsus took them to their horse, which stood without the City gate, with as much speed as they might. They of Neoberge, hearing of the horrible act, sent out certain horsemen, making great journeys after them. Who coming to Augusta, and hearing y ^e murderers to be past before, were out of hope to overtake them, and so returned. One in the company more zealous then the rest, would not return, but pursued them still, and in the City of Oeniponte, caused them to be stayed, and put in prison. Otto Palatine hearing of their taking writeth to the Magistrates of Oeniponte for judgment. Which Magistrates at first seemed very willing there to: but in conclusion, through the practice of papists, and crafty lawyers, the sentence judicial was so delayed from day today, thē from hour to hour, that the Emperors letters came in posthaste requiring the matter to be stayed, and reserved to his hearing. And thus the terrible murder of Cain and his fellow was bolstered out by the Papists. The like whereof from the memory of men was never heard of, since the first example of Cain, which for religion slue his own brother Abel. But although true judgment in this world be perverted, yet such bloody Cain's w ^t their willful murder, shall not escape y ^e hands of him, who shall judge truly both the committers, and the bolsterers also of all mischievous wickedness. Ex Claudio Senarcleo. An. 1546, Charles the Emperor held an armed Council at Augusta after his victory gotten in Germany. Where Julius Pflug, Michael Sidonius and John Islebius going about to concord together the Gospel of Christ, with the traditions of the Pope, that is, to make a hodgebotch of them both, drew and framed out a new form of Religion called Interim. Whereupon began a new matter of persecution in Germany. For the Emperor proceeded straightly against all them, which would not receive his Interim, intending thereby to have wrought some great mastry against the Gospellers, but the Lord disapoynted his purpose. Among them which withstood this Spanish Interim, besides other, were also the Citizens of Cōstantia. For the which three thousand Spaniards priuilye by night came against the Town of Constance, where they killed three of the watchmen of the Town, which watching in the suburbs, went forth to view the noise which they heard in the woods. The devise of the spanyardes was in the morning when the cittizens were at the Sermon, sodeinly to set upon the Citty and take it, so (no doubt) intent̄ding to have gone further. But as the Lord would something began to be suspected in the night by the watchmē in the suburbs, on the other side the water, whereby the Consul and Citizens had intelligence to be in readiness. When the morning came, y ^e Spaniards were ready at y ^e gate to break into the City. But being driven from thence and their Captain Alphonsus slain, they went to the bridge which goeth over the Rhene. But being beaten also from thence, with shot and great pieces from the walls, and a great number of them drowned in the river, the Spaniards breaking down the hynder part of the bridge, because the Citizens should not pursue them, they recoyled back into the suburbs, and burned thē with the dead bodies also that were slain, so that the number of the Spaniards that there were killed, could not be known: Only a hundred of honest Citizens of Constance were missing Ex. John. Sled. lib. 21. At the same time, many godly Ministers of the Churches in Germany were in great danger, especially such as refused to receive the Interim: of whom some were cast into prison. In which number of prisoners was Mart. Frectius Superintendēt of Ulmes, with four other preachers moe: also his brother George, for coming but to his house to comfort him. For the which cause Musculus the same time, with other preachers moe, went from Ausburge, Brenz from Hala, Blaurerus from Constance, Bucer from Strasbourg.
A Bishop in Hungary	A godly priest in Hungary.	In Hungary a certain godly priest preached, that the eating of flesh is not prohibited in the Scripture: for the which the cruel bishop, after he had imprisoned him certain weeks, caused him to be brought out, & his body to be tied over with Hares, Geese, and Hennes, hanging round about him: and so y ^e beastly Bish. made dogs to be set vppō him, which cruelly rent and tore whatsoever they could catch. And thus the good minister of Christ, being driven about the City with the barking of dogs died, and was martyred. The sight whereof, as it was lamentable to the godly, so it seemed ridiculous to the wicked. But within few days after, the impious bishop by the stroke of God's just hand, fell sick and became horn mad, and so raving without sense or wit, miserably died. Ex tomo. 2. Conuiualium Sermo. John Gastij.
	John Fridericke of Saxony Elector. An. 1547.	Among these godly and constant Saints of Christ, may well be recounted John Fridericke Duke of Saxony. Who whē he had recovered again all his dominions (which Duke Maurice had taken from him before, being in Sueuia with his army) and at last was taken prisoner of the Emperor at Albis, 24. of April. ann. 1547. yet could never be induced to yield to the Emperor in revoking his faith and doctrine of the Gospel wherein he stood: For the which he was detained from his wife and children, and bereaved of all his goods, and carried about with the Emperor, the space of five years. This admirable constancye of that duke was a wonder to all his adversaries. At last, in the year of our Lord. 1552. through the benefit of almighty God, he was set again at liberty & returning home to his wife & childrē continued in his religion till the hour of his death. Ex Sled lib. 19.
Much like was the case also of Philip Lantgraue of Hesse, who likewise being taken and spoiled of the Emperor, continued the space of 5. years in the cruel custody of the Spaniards, and albeit he had fined unto the Emperor, and was promised to be set free out of prison, the Emperor and his Counsel dalying with their promise, expounded his prisonment not to be perpetual. And though great labor & intercession was made for him: yet all would not help. For when the Emperor sent him away, then Mary the Emperors sister took him by the way, finding cavillations against him: whereby he was again committed to the hands of Spaniards, till at length, through the disposing of God's mercy first the Duke of Saxony, and then 6. days after the Lantgraue also, were both freed out of long captiuitye, & sent home. Ex Comment. Sled. lib. 19.24.
Charles. Emperor.	Hermannus Archbishop of Colen. An. 1547.	Wyth these holy Martyrs above recyted, may also be numbered Hermannus archbysh. of Colen. Who a little before the Emperor had war against the Protestants, had reformed his Church from certain papistical superstitions, using therein the aid and advise of Martin Bucer. Wherefore Charles the Emperor sent word to Colen, that he should be deposed, which he patiently did suffer. In his room was set Adolphus Earl of Schaunenburge. Ex Sled. lib. 18.
The President or Major of Dornic.	M. Nicholas Frenchman. Marion wife of Augustinus An. 1549.	M. Nicholas and Barbara his Wyfe: also Augustinus a Barber, and Marion his Wyfe borne about Hennegow, after they had been at Geneva a space, came into Germany, thinking that way to pass over into England. By the way coming to Hēnegow, Augustine desired M, Nicholas (because he was learned) to come to Bergis to visit and comfort certain brethren there, which he willingly did. From thence passing by Dornic (or Tornay) they held on their journey toward England. But in the way Agustine and his wife being known, were detected to the Lieuetenaunt of Dornic, who in all speedy hast following after them, overtook them 4. miles beyond Donic, Augustine (how I cannot tell) escaped that time out of their hands, and could not be found. The soldiers then laying hands upon Nicholas and the 2. women, brought them back again to Dornic. In returninge by the way, when M. Nicholas at the table gave thanks (as the manner is of the faithful) the wicked Ruler scorning them, and swearing like a tyrant, said: Now let us see, thou lewd heretic, whether thy God can deliver thee out of my hand. To whom Nicholas answering again modestly, asked what had Christ ever offended him, that he with his blasphemous swearing did so tear him in pieces, desiring him, that if he had anything against Christ, rather he would wreke his anger upon his poor body, and let the Lord alone. Thus they being bound, hands & feet, were brought to Bergis, and there laid in the doungeon. Thē duke Ariscote, accompanied with a great number of priests, and Franciscan Friers, and with a Doctor which was their warden, came to talk with them. Nicholas s • anding in the midst of them, being asked what he was, and whither he would: answered thē perfectly to all their questions, and moreover so confounded the Friers, that they went away ashamed, saying that be had a devil, and crying: to the fire with him Lutheran.
As they continued looking still for the day of their execution, it came to the Rivers minds to ask of Nicolas in what house he was lodged, whē he came to Bergis. Nicolas said he had never been there before, and therefore being a stranger he could not tell the name of the house. When Nicolas would confess nothing, Duke Ariscotus came to Barbara Nicholas his Wyfe, to know where they were lodged at Bergis, promising many fair words of delivery, if she would tell. She being a weak and a timorous woman, uttered all. By the occasion whereof great persecution followed, and many were apprehended. Where this is to be noted, that shortly, even upon the same, the son of the said Duke Ariscotus, was slain and buried the same day, when Augustinus was burned. To be short, Nicolas shortly after was brought before the Judges and there condemned to be burned to ashes. At which sentence giving, Nicolas blessed the Lord, which had counted him worthy to be a witness in the cause of his dear and well-beloved son. Going to the place of execution, he was commanded to speak nothing to the people, or else he should have a balle of wood thrust in his mouth. Being at the stake and seeing a great multitude about him, forgetting his silence promised, he cried with a loud voice: O Charles, Charles, how long shall thy heart be hardened? And with y ^t , one of y ^e soldiers gave him a blow. Then said Nicholas again: Ah miserable people, thou art not worthy to whom the word of God should be preached. And thus he spake as they were binding him to the stake. The • riers came out with their old song, crying that he had a devil. To whom Nicholas spake the Verse of the Psalm: Depart from me all ye wicked, for the Lord hath heard the voice of my weeping. And thus this holy Martyr patiently taking his death, commended up his spirit unto God in the midst of the fire. Ex Lud. Rab. Pantal. et alijs.
	Marion Wife of Agustine, above mentioned. At Bergis in Hennegow. An. 1549.	After the Martyrdom of this M. Nicolas, Mariō the wife of Agustine was called for. With whom they had much talk about the manner and state of Geneva, asking her how the Sacraments wer administered there, and whether she had celebrated there the Lord's Supper. To whom she answered that the Sacraments there were celebrated after the Lord's institution, of the which she was no Celebrator but a Partaker. The sentence of her condemnation was this, that she should be interred quick. When she was let down to the grave, kneeling upon her knees, she desired the Lord to help her, and before she should be thrown down, she desired her face might be covered with a napkin or some linen cloth, who being so covered, and the earth thrown upon her face and her body, the hangman stamped upon her with his feet, till her breath was past. Ibidem.
The watchmē or soldiers of Bellimont.	Augustine the husband of Marion. At Bellimont in Hennegow. An. 1549.	Ye heard before how Agustine escaped before at the taking of Nicholas and the 2. women. After this he gave himself to sell spices & other pedlary ware from place to place. Who at length coming to the Town of Bellimont in Hennegow, there was known & detected to the Magistrate. Whereof he having some intelligence before, left his ware & ran away. And seeing moreover the house beset about with harnised men, where he was hosted, he began to be more afeard and hid himself in a bush: for he was very timorous, and a weak spirited man. But the hour being come, which the Lord hath appointed for him, it happened that certain standing upon the town walle which might well see him go into the thicket or bushe, gave knowledge thereof to the soldiers, which followed him to the bushe and took him. Beyng taken, he was had to Bergis, the head town of Hennegow, where being examined, valiantly standing to the defense of his doctrine, answered his adversaries with great boldness.
Wherein here is to be noted and marvelled to see the work of the Lord, how this man being before of nature so timorous, now was so strengthened with God's grace, that he nothing feared the force of all his enemies. Among other, came to him the Warden of the Gray Friers, with a long Oration, perswadyng him to relent or else he should be damned in hell fire perpetually. To whom Agustine answering again, said: prove that which you say, by the authority of God's word, that a man may believe you, you say much, but you prove nothing, rather like a Doctor of lies, then of truth. &c. At last he being there condemned to be burnt at Bellimont, was brought to the Inn where he should take horse: where was a certain Gentleman a stranger, who drinking to him in a cup of wine, desired him to have pity upon him self, and if he would not favor his life, yet that he would favor his own soul. To whom said Agustine, after he had thanked him for his good will, what care I have (said he) of my soul, you may see by this, that I had rather give my body to be burned, then to do that thing, that were against my conscience. Whē he was come to the town of Bellimont where he should be burned, the same day there was a great burial of the Duke Ariscotus his son, which was slain a little before (as is before touched) by the occasion whereof many nobles and gentlemen were there present, which hearing of this Agustine, came to him and talked with him. When the day came of his martyrdom, the people being offended at his cōstancy, cried out to have him drawn at an horse tail, to the place of burning: but the Lord would not suffer that. In fine, being tied to the stake and fire set unto him, heartily he prayed to the Lord & so in the fire patiently departed. Ex Crisp. & alijs.
The names of the persecutors be not expressed in the story.	A certain woman of Auspurge. At Auspurge. An. 1550.	At Auspurge, a certain woman there dwelling, seeing a priest to carry the host to a sick person with Taper light (as the manner is) asked him what he meant so to go with candle light at noon day? For this she was apprehended, and in great danger, had it not been for the earnest suit and prayer of the women of that City, and at the intercession of Mary the Emperors sister. Ex John Sled. lib. 22.
	Two Virgins. In the Dioces of Bamberge. An. 1551.	In the Dyoces of Bamberge 2. maids were led out to slaughter, which they sustained with patient hearts, and cheereful coūtenaūces. They had garlands of straw put on their heads. Whereupon one comforting the other going to their martyrdom: seeing Christ (said she) for us bare a Crown of thorn, why should we stick to bear a Crown of straw? No doubt but the lord will render to us again better then Crowns of gold, some said, that they were Anabaptists. And it might be (said Melanct) that they had some fond opinion admixed withal? yet they did hold (saith he) the foundation of the Articles of our faith, and they died blessedly, in a good conscience and knowledge of the son of God: Fewe do live without errors. Flatter not yourselves, thinking yourselves so clear that you cannot err. Haec Philip. Melancth.
The names of the persecutors appear not in the story.	The Christian City of Magdeburge. An. 1551.	When Charles the emperor had almost got all his purpose in Germany, in obtruding his Religion of Interim into all places, which was received of the most part of all the chief Princes and Cittyes, only the Citty of Magdeburge continuing in the constancy of their doctrine reformed, refused to admit the same. Wherefore war was raised against them, their City besieged, and great violence used: so that many honest and religious Citizens for the Gospels cause sustained great perils and danger of death. At last when they had manfully and constantly endured such great distress and calamity, the space of a whole yere, thorough the blessed providence of almighty God (who about the same time sent war between the French king and the Emperor) honest reconciliation was made between them and the Emperor, whereby they were received into favor, and suffered to enjoy their former religion quietly. Ex John. Sled. lib. 23.
James Hesselius Chāberlayne of Gaunt, and the Friers there.	Hostius other wise called George. At Gaunt. An. 1555.	This Hostius borne at Gaunt, was cunning in grauing in armor, and in steel. He first was in the French Church here in England, during the reign of King Edward. After the coming of Queen Mary he went to Norden in Friseland, with his Wyfe and Children. From thence, having business, he came to Gaunt: where (after a certain space that he had there continued, instructing diverse of his friends) he heard that there was a black Friar, which used to preach good doctrine to the people. Wherefore he being desirous to hear, came to his Sermon, where the Frier contrary to his expectation preached in defense of transubstantiation. At the hearing whereof, his heart was so full, that he had much a do to refrain, while the Sermon was finished. As soon as the Frier was come down, he braste out, and charged him with false doctrine persuadyng the people, as well as he could be heard, by the scriptures, that the bread was but a Sacrament only of the Lord's body. The Friar not willing to hear him, made signs unto him to depart. Also the thrōg of the people was such, that it carried him out of the doors. He had not gone far, but Hesselius the Chamberlain overtook him & carried him to prison. Then were Doctors and other Friers, as Pistorius and Bunderius, brought to reason with him, of the Sacrament, of Invocation of Saints, and Purgatory. He ever stood to the trial only of the scripture: which they refused. Then was it agreed that he should declare his mind in writing: which he did. He wrote also to his wife at Emden: comforting her, and requiring her to take care, for Samuel, and Sara his children. When he was condemned, he was commanded not to speak to the people. Hesselius the Officer made great hast to have him dispatched. Wherefore he myldely like a lamb, praying for his enemies, gave him self to be bound, patiently taking that they would do against him: whom first they strangled, & then consumed his body being dead, with fire. And this was the Martyrdom of Hostius. Ex Lud. Rabo. lib. 6.
	John. Frisius Abbot. In Bavaria. An. 1554.	Ioanne. Sled. Lib. 25. maketh record of one John. Frisius Abbotte of Newstat within the Dioces of the B. Herbipolensis in Bavaria: who being suspected of Lutheranism was called to accompt of his faith: and strongly persisting in his assertions, and defēding the same by the scriptures, he was therefore displaced and removed from all his jurisdictions .25. of June. an. 1554. Ex Sled.
The Bailiff of Hennegow, governor of the town and Castle of Dornic. Peter De uentiere, Lieuetenaūt to the said Bailiff. Philip de Cordis, chief coūsellour in criminal causes. Nic. Chambree. Pet. Rachelier. James de Clerke. Nicholas of Fernague. M. Hermes of Wingles, one of the counsel for the said Baliwicke.	Bertrand le Blas. At Dornic. An. 1555.	The Story of Bertrand is lamentable, his torments incredible, the tyranny shown unto him horrible, the constancye of the Martyr admyrable. This Bertrand being a Sylkeweauer, went to Weasel for the cause of religion. Who being desirous to draw his Wyfe and Chyldren from Dornic to Weasel, came thryse from thence to persuade with her to go with him thither. When she in no wise could be entreated, he remaining a few days at home, set his house in order, and desired his Wife and his Brother to pray that God would stablishe him in his enterprise, that he went about. That done, he went upon Christenmas day to the high Church of Dornic, where he took the cake out of the Priests hands, as he would have lyft it over his head at Mass, and stamped it under his feet, saying that he did it to show the glory of that God, and what little power he hath: with other words moe to the people, to persuade them that the cake or fragment of bread was not Jesus their Savior.
At the sight hereof the people being stricken with a marvelous damp stood all amazed. At length such a stir thereupon followed, that Bertrand could hardly escape with life. It was not long but the noise of this was carried to the Baylife of Henegow, and governor of the Castle of Dornic, which lay sick the same time, of the gowte, at Biesy. Who like a mad man cried out, that ever God would or could be so patient, to suffer that contumely, so to be trodden under the foot of such a myser: adding moreover, that he would revenge his cause in such sort, as it should be an example forever to all posterity, and forthwith the furyous tyrant commanded himself to be carried to y ^e Castle of Dornic. Bertrand being brought before him, was asked whether he repented of his fact, or whether he would so do, if it were to be done again. Who answered, that if he were an hundredth times to be done, he would do it: and if he had an hundredth lives, he would give them in that quarrel. Then was he thrice put to the pynebanke, tormented most miserably, to utter his setters on, which he would never do. Then proceeded they to the sentence, more like tyrants then Christian men. By the tenor of which sentence, this was his punishment: First he was drawn from the Castle of Dornic, to the market place, having a balle of iron put in his mouth. Then he was set upon a stage, where his right hand, wherewith he took the host, was crushed and pressed between two hot irons, with sharp iron edges fyry red, till the form & fashion of his hand was misshaped. In like manner they brought other like irons for his righte foot, made fire hot whereunto of his own accord, he put his foot, to suffer as his hand had done before, with marvelous constancy and firmness of mind. That done, they took the balle of iron out of his mouth, and cut of his tongue, who notwithstanding, with continual crying, ceased not to call upon GOD: whereby the hearts of the people were greatly moved: Wherupō the tormentors thrust in the iron balle into his mouth again. From thence they brought him down to y ^e lower stage, he going to the same no less cheerfully and quietly, then if no part of his body had been hurt. There his legs and his hands were bound behind him with an iron cheyne going about his body and so he was led down flat upon the fire: whom the foresaid governor there standing by and looking upon, caused to be let up again, & so down and up again, till at last the whole body was spent to ashes, which he commanded to be cast into the river, when this was done, the Chapel where this Massegod was so entreated, was locked up, and the bord whereupon the Priest stood, was burnt: y ^e marble stone whereupon the host did light, was broken in pieces. And finally for so much as the said Bertrand had received his doctrine at wessell, commandment was given, that no person, out of that country should go to Wesel, or there occupy under incurring the danger of the Emperors Placard. Ex Crisp. Pantal. et Adriano.
	Two hundredth Ministers of Bohemia. An. 1555.	The same year 2. hundredth Ministers and Preachers of the Gospel, were banished out of Bohemia, for preaching against the superstition of the Bishoppe of Rome, and extolling the glory of Christ. Ex Cōmeant. Ioā Sled. lib. 25.
	The preachers of Locrane.	Locarne is a place beyond the Alps, yet subject to the Heluetians. When these also had received the gospel, and the five Pages of the Heluetians above mentioned, were not well pleased therewith, but would have them punished, and great contention was among the Heluetians about y ^e same, it was concluded at length, that the Ministers should be exiled: Whom the Tygurines did receive. Ex. Pantal.
	Francis Warlut. Alexander Dayken. At Dornic. An. 1562.	After these two good mē being borne in the lower partes of Germany, had been cōuersaunt in diverse reformed churches in other countries, at last for conscience sake, they returned home again to do good in their own country of Dornic, & there about. So upon a time, as the people there resorted to a back field or wood without the city, with a certain preacher to hear the word of God and to pray, the adversaries having thereof some intelligence, so pursued them, that they took of them above 30. of whom these 2. among the rest, were apprehended, and thinking no less but that they should be burned, they began to sing psalms. At length being brought forth, first one, then the other, they were both beheaded. And where the judges had intended to quarter their bodies, and to set thē up by the high ways, yet was it so provided, GOD working in the hearts of the people, that they were both committed to sepulture. Ex Lud. Rab.
Earl of Lalain.	Gillotus Viuer. James Faber, his father in law. Michael Faber, son of James. Anna wife of Gillotus, and daughter of James Faber.	These in the cause of the Gospel suffered at Ualence. James Faber being an old man, said: that although he could not answer or satisfy them in reasoning, yet he would constantly abide in the truth of the Gospel. Anna his daughter being with child, was respited, after she was delivered, she followed her husband and father in the like Martyrdom.
	Michella Caignoucle At Vallence. An. 1550.	Michella, wife of James Clerke which was before burned, when she was offered to be married, and to be carried out of the country to some reformed church, refused so to do, but would abide the adventure of her vocation, and so was condemned with Gillotus to be burned. Ex Crisp.
	Godfridus Hamelle. At Dornic. An. 1252.	Thys Godfryde a Taylor, was taken & condemned at Dornic or Tournay. When they had condemned him by the name of an heretic. Nay (said he) not an heretic, but a servant of Jesus Christ unprofitable. When the hangmā went about to strangle him to diminish his punishment, he refused it, saying that he would abide the sentence that the Judges had givē. Ex eod.
Besides these Germaynes above specified, a great number there was both in the higher & lower countries of Germany, which were secretly drowned, or buried, or otherwise in prison made away, whose names although they be not known to us, yet they are registered in the book of life. Furthermore, in the Dutch book of Adrian, diverse other be numbered in the Catalogue of these Germane Martyrs, which likewise suffered in diverse places of the lower country: the names of certain whereof be these. At Bergis or Berghen in Hennegow, were burnt John Malo. Damian Witroke. Weldrewe Calier. John Porceau. Julian, van den Swerde. Adrian Lopphen. Bawdwyne. in the year of our Lord. 1555. John Malo, Damian Witrocke, Weldrew Calier buried quick, John Porceau. At Aste suffered also one Julian. an. 1541. and Adrian Lopphē. an. 1555. At Brussels. an. 1559. one Bawdwyne beheaded. An other called Gilleken Tielman buxnt. an. 1541. Add moreover to the same Catalogue of Duch Martyrs burnt and consumed, in the lower countries under the Emperors dominion: the names of these following. W. Swolle, burnt at Mechlin. an. 1529. Nico. Paul. at Gaunt beheaded. Robert Orguier, and Ioanne his wife, with Baudicon and Martin Orguier their children, which suffered at Lisle. an. 1556. M. Nicholas burnt at Mons. James Fosseau at Mons. Corniels Uolcart, at Brugis, an. 1553. Hubert the Printer, and Philippe Iopner, at Brugis. an. 1553. A woman buried with thorns under her. Peter le Roux. at Brugis. an. 1552 At Mechlin suffered Frances, and Nicholas Thijs, ii. brethren. an. 1555. At Antwerpe were burnt Adrian a Painter and Henry a Taylor. an. 155. Also Cornelys Halewyne Locksmith, & Herman Ianson the same year. M. John Champ. Scholemayster. an. 1557. with a number of other besides, which in the said book are to be seen and read. An. 1525. we read also in the French history of a certain Monk, who because he forsook his abhominable order and was married, was burnt at Prague.
The Priests of Erford.	A Preacher poisoned at Erford.	In the Collections of Henry Pantalion, we read also of a certain godly preacher to be poisoned, for preaching the word of truth, by the Priests of Erford. Ex Elegia cuiusdam viri Docti. in Pantal.
And here ceasing with these persecutions in Germany, we will now (Christ willing) proceed further to the French Martyrs, comprehending in a like Table, the names and causes of such as in that kingdom suffered for the word of God, and cause of righteousness, as in this brief Summary consequentlye hereunder ensueth.

An other Table of them which suffered in France for the like witness of the Gospel.*The French Martyr • .

Persecutors.	Martyrs.	The Causes.
Doctor Martial of Paris.	James Pauane schoolmaster. At Paris. An. 1524.	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.
	Dionisius de Rieux. At Melda, or Meaux. An. 1528.	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.
	Johannes de Cadurco, Bachelor of the Civil law. An. 1533.	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.
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.
Promo •••• of Paris.	Batthelmew Mylē, a lame creple. John Burgess, Marchaunt. The receiver of Names. Henry Poille of Co • beron. Cantella, a Scholemistres. Stephen de la Forge, Marchaunt. An. 1533.	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.
	Alexander Cano priest, otherwise called Laurentius Crucens. At Paris. An. 1534.	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.
The Gray Friers in Paris. Doctor Clerke, a Sorbonist.	John Poynter, a Surgeon. At Paris. An. 1533.	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.
A certain Knight of Rhodes, Uncle to this Peter.	Peter Gaudet, Knight sometimes of Rhodes. An. 1533.	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.
	Quoquillard. An. 1534.	At Bezanson, in the countye of Burgundy, this Quoquillard was burned for the confession and testimony of Christ's gospel. Ex John Crisp.
	Nicolas a Scrivener. John de Phoix. Stephen Burlet. An. 1534.	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.
A Gray Frier in the City of Rochell.	Mary Becandella. At Fountaynes· An. 1534.	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.
	John Cornon. An. 1535.	John Cornon a husband man of Mas • 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.
George Borell. Jailor. The Procurator of the Citty of Grenoble in France. The Inquisitor.	Martin Gonyn. In Dolphyne. An. 1236.	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.
The kinsfolks and friends of this Claudius. Mosinus, an Officer.	Cladius Paynter a Goldsmith. At Paris. An. 1540.	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.
Gasper Augerius the Bishops Renter. Domicellus, a Franciscane and Inquisitor.	Stephen Brune, a husbandman. At Rutiers. An. 1540.	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.
	Constantine, a Citizen of Rhone with three other. An. 1542.	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.
	John du Beck, Priest. An. 1543.	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.
The Parish Priest of the town of S. Faith in Angeow. Also other Priests of the same country. Riueracus and his servant.	Aymond de Lauoy. Bordeaux. An. 1543.	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 • 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.
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 Martyr. No. 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.
	Francis Bribard. An. 1144.	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.
The high Court of Roan. A widow keeping a vitailing house, in the suburbs of Roan.	William Husson, an Apothecary. At Roan. An. 1544.	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.
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.
Three popish priests. The Duke of Loraine·	James Cobard a Scholemaster, and many other taken the same time. An. 1545.	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.
The Franciscan Friers. The Doctors of Sorbone and others.	Peter Clerke brother to John Clerke, burnt before. Stephanus Manginus. James Bouchbeck. John Brisebar. Henr. Hutinote. Tho. Honorate. John Baudouinus. John Flesch. John Picquere Peter Piquere. Io. Matheston. Philippe Little. Michael Caillow. Francis Clerke. Couberon, a Weaver. At Meaux. An. 1546.	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.
John Andre bookseller, promotour. Doctors Sorbonists M. Nicolas Clerici, Doctor of Divinity. Doctor John Picard Doctor Nicolas Maillaird.	Peter Chapot. At Paris. An. 1546.	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.
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.
M. Peter Liset, President of the counsel of Paris.	Saintinus Niuet. At Paris. An. 1546.	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.
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.
The names of his persecutors in the story be not expressed.	Stephen Polliot. At Paris. An. 1546.	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.
The high Senate of Paris.	John English. An. 1547.	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.
	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.
Two false brethren.	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.
	John Taffingnon. John his wife. Simon Mareschall. John his wife. W. Michant. James Boulerau. James Bretany. An. 1547.	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.
The Senate of paris.	Mischaell. Ma • eschall. John. Cam. Great John Camus. John Serarphin. An. 1547.	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.
The host of Octouien, at Lions. Gabriel of Saconnex Presenteur.	Octonien Blondell, a Marchaunt of precious stones. At paris. An. 1548.	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.
	Hubert Cheriet, alias Burre, a young man a Taylor. At Dyion. An. 1549.	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.
peter Lisetus, president of the Counsaile of paris, and other Sorbonistes.	M. Florent Venote, priest. At paris. An. 1549.	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.
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.
	Anne Audebert, an Apothecaryes wife and wydow. At Orleans. An. 1549.	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.
Henry. 2. French king. An Officer of the kings house. petrus Castellanus, Bishop Machonensis.	A poor Taylor of paris, dwelling in the street of S. Antony. At Paris. An. 1549.	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.
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.
	Claudius Thierry. At Orleans. An. 1549.	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.
	Leonard Galimard. At Paris- An· 1549.	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.
	Macaeus Moreou. At Troyes. An. 1549.	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.
	John Godeau. Gabriel Berandinus. An. 1550.	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.
John. Andreas Promoter. Peter Liset, President of the Counsel of Paris. Mailardus, Doctor Sorbonius. Aubertus, Consiliarius.	Thomas Sanpaulinus. At Paris. An. 1551.	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.
	Mauricius Secenat. In Province. An. 1551.	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.
A Cittizen of Vzez.	Johannes Putte, or de Puteo, surnamed Medicus. At Vzez in Province. An. 1551.	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.
The governor of Lions. The Official of the Archdeacon of Lions.	Claudius Monerius. At Lions. An. 1551.	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.
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.
	Renate Poyet. At Salmure in France. An. 1552.	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.
	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.
	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.
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,	Martial Alba. Petrus Scriba. Bernard Seguine. Charles Faber Peter Nauihere. At Lions. An. 1553.	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.
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.
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,
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.
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.
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.
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.
	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