Acts and Monuments Volume 2 Part 1

Covetousness.

Item, from his first coming into the dyocesse, he hath had and yet hath his only study, labor, [ 25] and practice, to survey lands, and to look for mines &c. neglecting his own bounden duty to apply his book and preaching.

Item, he keepeth no manner hospitality, but hath his servants table in one parlor with him, least any stranger [ 26] should approach, his servants being at their meat.

Item, he is commonly talking, not of any godliness but of worldly matters, as baking brewing, enclosing, [ 27] plowing, mining of millstones, discharging of tenaunts, and such like, not only at his table, but also most commonly at other places.

Item, he hath warned diverse tenauntes out of their lands, which they and their elders have enjoyed for [ 28] their rentes, these hundred years, and more: and occupied with tillage, which he saith he will enclose, and being sued to, of poor men, because of quietness, he answered: the crows shall eat the corn, rather then ye shall have any profit thereof.

Item, when the Uicars Chorall of S. David's for relief of their hospitality, had an Island of his, called the bishops [ 29] Isle, for xl. s. rent: he hath set it to a chapleyn of his for v.li. by year. And where at the suit of the said Uicars, it was granted by the bishop in the whole chapiter, that the Uicares should have it for years at xl. s. rent, and pay xx.li. entry: he now couetously and against his promise openly made, denieth the same, except the Uicars would give l.li.

Item, he caused the Curate of S. David's, to warn their tenauntes out of their said lands in the pulpit, to [ 30] the great offense of the people, which were wont to have God's word preached there: and so they said to the Curate at that time.

Item, to the plowing of a pasture not above x. days work, in Lent. An. 1549. he had 32. ploughes in one day, [ 31] and those ploughes the priest bad in the Church, contrary to the statute of Gomortha in that behalf provided, and to the evil example of gentlemen in that country.

Item, where the kings majesties of godly remembrance, [ 32] Henry theight, appointed at Brekenock a schoolmaster, vssher, Reader of divinity, a Minister, & certain scholars, and for the maintenance thereof, appointed lx. and xii.li. of the pensions and revenues of Brekenocke: the Bishop finding it so furnished, hath neither Reader nor Minister there, couetously converting their stipends to his own use.

Item, the Bish. was twice in one day presented in the great court holden in the town of Carmarthen, for enclosing [ 33] and covetous encroching of the kings hye way.

Item, he couetously occupyeth purchasing of lands, bying of cattle, marchaundise, and other things being [ 34] indetted a notable sum to the kings Majesty, as may by his accounts in the court of tenths, and first fruits appear.

Item, whereas one Lewis John Thomas boole, putting from him his lawful wedded wife, upon Christmas [ 35] even last past, without banes had marriage solemnizate with a concubine of his in a Church within 3. miles of the Bishops abode at that time: The Bishop since knowing the premisses hath not only of a covetous mind entered familiaritye with the said Lewis, and bought a piece of land of him, but also ever since hath (for to have his lands good chepe) left both the parties and priest unpunished, using him to familiarly, that whereas a Somner cited the parties to appear among other criminals for the same fact: the Byshoppe commanded the said Somner to let him alone, and so they all remain unpunished.

Item, where as the whole Chapiter of Saint David's (as it was thought) was in assured amity with the Byshoppe, they all being his Officers or Chaplains, he procured them to be unpleaded with Wryt of Quo warranto in the kings Bench, keeping the Wryt with him secretly, at the least three months, not delivering it, but only ten days before the day of their apparance, the parties being seven days journey distant from London.

Item, he is a willful wrong doer, and troubler of men in their rightes, entering upon their lawful possessions, stirring thereby much contention, and so notably known, to the offense of the country.

Wilfull negligence.

ITem, whereas the Bishop aforesaid, was appointed [ 38] in August. An. 1547. and consecrated in September following, he never came into the Diocese himself, nor sent or appointed any Officer there before the month of April. An. 1548. to the great disorder of the kings Majesty's subjects, lack of reformation, and ministration of justice.

[ 39] Item, during his visitation, the said Bishop did not endeavor himself to see reformation, but road surveying of lands, appointing vain enclosures, and such other things. Which are no parte of the office to him committed, nor yet convenient, namely, at that time.

[ 40] Item, the visitation finished, he neither appointed his Officers to examine the clergy of the places of Scripture to them appointed to be studied in the same visitation, nor hath hitherto effectually gone about any godly reformation, according to the ordinances of this realm.

[ 41] Item, the Byshoppe since his coming to the diocese, never ministered the Communion, saving only at two times, that he ordered certain Deacons: but in everything (but that he other whiles preacheth excepted) ordreth himself like no minister, nor man of his vocation.

[ 42] Item, he hath so alienated himself from study, that he preacheth vndiscretely, discrediting the office, not only untruly reporting the Scriptures, but also preaching the ten commandments in one place in declaration of the eight of them, for lack of stuff, the pithe of his matter, was matrimony of priests.

[ 43] Item, the thirteen day of September last, he ordained certain Deacons, and making his exhortation, he taught that a man was not bounden to forgive, but him that asketh forgiveness, and being admonished friendly by a letter to better declare the same, because that diverse were offended with that doctrine: he hath hitherto deferred so to do, to the maintenance of malicious hearts in these parties.

[ 44] Item, since the first day of August. Anno 1549. unto the feast of Candlemasse last, he hath preached but two or three Sermons, of which one was preached at Aberguilly upon S. Stephens day last, to a great audience that understood no English, being but a mile from Carmarthen, an English town, and the chief of his Diocese.

[ 45] Item, since his ordinary visitation, which was finished in July. An. 1548. he hath neither preached nor caused to be preached in the towns of Tinby, Pembroche, nor Hanerforde being English towns, nor much distante from the place of his most continuance.

[ 46] Item, the Churches appropriate to the Bishop have no Paraphrases in English, and few of them Bibles.

[ 47] Item, the Churches of the diocese for the moste parte, and the clergy almost everyone lack Paraphrases, notwithstanding there hath been these two years, and yet be a great number of them to be sold in the Diocese.

Folly.

ITem, to declare his folly in riding, he useth bridle with [ 48] white studs & snaffle, white Scottish stirrups, white spurs, a Scottish padde with a little staff of three quarters long, which he hath not only used superstitiously these four or five years in communication, ofttimes boasting what Countries he hath compassed and measured with the same staff.

[ 49] Item, he hath made a vow, that he will never wear a cap: for he saith, it is comely wearing of a hatte, and so cometh in his long gown and hat, both into the Cathedral church, and to the best Town of his diocese, sitting in that sort in the kings great Sessions, and in his consistory, making himself a mock to the people.

[ 50] Item, he said that he would go to the Parliament on foot. And to his friends that dissuaded him, alleging that it is not meet for a man in his place: he answered, I care not for that, it is no sin.

Item, having a son, he went before the midwife to [ 51] the Church, presenting the child to the Priest, and giving his name Samuel, with a solemn interpretation of the name, appointing also two Godfathers and two Godmothers, contrary to the ordinance, making his son a monster, and himself a laughing stock throughout all the country.

Item, he daily useth whisteling of his child, and sayththat he understood his whistle, when he was but three days old. And being advertised of his friends, that men laughed at his folly: he answered: they whistle their horses and dogs, and I am contented, they might also be contented that I whistle my child, and so whistleth him daily, all friendly admonition neglected.

Item, in his Ordinary visitation among other his [ 53] surueys, he surueyed Milforde haven, where he espied a Seal fish tombling. And he crept down to the water side, and continued there, whistling by the space of an hour, persuading the company that laughed fast at him, that by his whistling he made the fish to tarie there.

Item, speaking of scarcity of herrings, he layeth the [ 54] fault to the covetousness of fishers, who in time of plenty, took so many, that they destroyed the breeders.

Item, speaking of the alteration of the coin, he wished [ 55] that what metal so ever it were of, the penny should be in weight worth a penny of the same metal.

For a conclusion, the said Byshoppe in all his doings [ 56] since he came to his Diocese, hath behaved himself moste unmeet for a man of his vocation, being for a minister of Justice, an abuser of the authority to him committed, for a teacher of the truth, and reformer of superstition, a mainteiner of superstition without any doctrine of reformation, for a liberal, and hospital, an insatiable covetous man: for a diligent overseer, willful and negligent: for an example of godly wisdom, given wholly to folly: for a merciful, a cruel revenger. And further, for a peace maker, a sower of discord. And so in all his behavior a discreditor and slanderer of his vocation, and a deceiver of all men▪ that had hope that he should do any reformatiō. For he yet hath neither brought into his diocese, nor hath belonging unto him any learned preacher. But such learned preachers as he found in the diocese at his entry, he so vexeth and disquieteth, that they cannot attend to apply their preaching, for the defense of their livings, against his quarellous inventions and unjust certificates.

After these wrangling Articles and informations were given up, then was the Bishop called for to answer, the hearing whereof was committed unto D. Wotton, and Sir John Mason knight, who likewise received the Bishops aunsweares to the foresaid articles, the copy and effect of which answers hereafter follow.

To the slanderous and untrue title of maintenance of superstition. &c. he saith, that he did not maintain any superstition, contrary to the kings ordinances and injunctions, but abhorring in his heart all superstition, hath traveled and doth travel to abolish the same by true doctrine and doing, as much as he can, with the kings peace amongst his people there.

[ 20] TO the 20. he saith, that George Constantine in the third year of the kings Majesty’s reign, not regarding the dangerous time of rebellion in other places, rashly caused to be pulled down without any authority known to this defendaunt, the communion altar in Carmarthen Church, by his own presumptuous mind appointing the use thereof in another place of the church, not without grudge of the people. Wherefore the Bishop fearing tumult, commanded the vicar to set up the communiō table (for the time) nere to the place where it was before.

To the 21. he saith that he hath been diverse times in [ 21] the query of Carmarthen, and hath tarried there in the communion time not communicating himself, and that in every Church where he cometh on the holy day to preach, or to pray, he kneeleth in the query bareheaded, as well at Matines before the Communion, as at Evensong after without any superstition: he thinketh it not necessary for the Communions sake to leave kneeling to Christ. But he hath diligently taught the people not to kneel nor knock to the visible show, or external show of the Sacrament. And the queres of Carmarthen and other places there, are not close at the sides, so that the people may come in and forth at their pleasure. Moreover the Kings ordinances doth not authorise him to rebuke the people for knocking on their breasts in token of repentance of their sins nor for kneeling in token of submission to God for mercy in Christ.

To the 22. he saith, that in time of rebellion in Deuon. [ 22] and Cornewall, threatening to come into Wales, he teaching the people the true form of prayer, according to God's holy word, and declaring the prayer upon beads to be vain and superstitious, yet durst not for fear of tumulte, forcibly take from any man his beads without authority. And touching the not reproving of such as he should meet, wearing beads, he remembereth not that he hath so done, unless it were in the rebellion time, at which time he durst not rebuke such Offenders.

To the 23. he saith, that he being in the Pulpitte, his [ 23] face towards the people, did not see the lights, if any were set up about the corpse behind his back, till after that he came down from the Pulpitte. But he with George Constantine and the aforesaid Chauntour, sitting in the Church in Carmarthen, to hear causes, and seeing the Vicar with other Priests, with song and lights bringing a corpse up to the Church, called forthwyth the Vicar and Priests, and rebuked them in open court as cormorantes and Ravens flying about the dead carcase for lucre sake.

To the 24. he saith, that he caused the one child being [ 24] borne with great peril of death to the Mother, and it self lying for dead a certain space after, to be christened on the working day: the other child was Christened on the working day, because both Father and Mother, and all other people there, were in peril of death, by reason of the sudden sweat, which all men feared at that time. And touching the rest of the accusatiō which is, that by that example, it is used after the old accustomed fashion, he knoweth no such thing.

To the title of Covetousness he saith: that his doings prove the contrary as his neighbors knoweth.

And to the 25. Article he utterly denieth.

To the 26. he saith, that his Hall at Aberguilly being [ 25] ruinous, he useth for his Hall a great Chamber adjoining, [ 26] for his self and his servants, and all manner of strangers, and besides twenty persons in house daily. What other hospitality he keepeth, honest neighbors can testify.

To the 27. he saith, that his talk is according to his [ 27] hearers, that is to say reverently and truly of faith, love, and honest life, according to the Scriptures to like Auditors, and to other irreverent and rash Turmoylers of Scriptures and holy doctrine he doeth talk of honest worldly things with Godly intent: and that he doeth not moste commonly talk of such things as are expressed in this Article, but when he hath honest occasion so to do.

The 28. he saith is untrue, and that he hath warned [ 28] no man out of their lands: but where he is destitute of necessary provision, and would have part of his own demayne from certain free holds, having it only from year to year, of pleasure, he cannot obtain it without brawlyng. Wherefore he suffereth them to keep it even yet still, against right reason. And touching the rest, that he had rather the Crowes should eat it. &c. he never spake any such word.

To the 29. he saith that whereas his Predecessour [ 29] Bishop Barloe did let to farm the Isle of Ramsay, to one William Brown, after whose hands this Defendaunt received it into his own possession, the Uicars of Saint David's being dispossessed of it long before, he letted it over to Stephen Green for 40. shillings the ground, as it was before, and three pounds more for seals, connies and fowls there: & he knoweth of no right y ^e Uicars Chorall had therein, who did refuse when this defendant did diligently upon reasonable conditions offer the same unto them: and this defendant made no promise unto thē, as is contained in the Article.

To the 30. he saith he knoweth not, but that he advertised [ 30] his Bailiff to warn the freeholdes and other having his demayne to rent during pleasure, to leave it at a lawful day, to this Defendantes necessary use, and did not cause the Curate to do as is contained in the Article to his remembrance.

To the 31. he saith, that he knoweth not what y ^e priest [ 31] bad in the Church, nor howe many plows there came, undesired of this Defendaunt. But he knoweth certainly, that he desired no man's labor but for his money.

To the 32. he saith, that he knoweth not any such appointment [ 32] of Schools and revenues there but he found there (after the departing of Bishop Barloe) a Schoolemayster, an Ussher being a Priest, and 20. Scholers, which he hath hitherto maynteined better then he found it, to his knowledge: he did never convert any pennye thereof to his own use, albeit he might lawfully have done the same.

[ 33] The 33. he saith is all untrue, so far as he knoweth.

To the 34. Article he saith, he never purchased more [ 34] then three percels, whereof one was 2. shillinges 8. pence by year, the second, three shillinges four pence, and the third 26. shillinges 8. pence or there about by year: the rest he denieth.

To the 35. he saith, that he never bought of Louis [ 35] John Thomas his land good cheap, but after forty years purchase, not knowing at that time any such thing as is contained in the article, against the said Louis John. Neither bad he the Somner to let him alone, but as soon as he heard anything of it, commanded the Somner to city him, and so he was cited in this Defendantes house, occasionyng him to break his bargayne, to the which Louis this Defendaunt said these words. If you would give me your land with an house full of gold, I cannot, nor will not suffer you to keep a Lemman. Then the said Louis affirming the latter woman to be his wife, and the first unknown to this Defendaunt, he caused the said Louis to be called to the consistorye for trial, where it hangeth yet: And also by lawful process excommunicated the first Woman, for that she would not by any means appear in the Court to claim or to confess marriage with the said Louis and so she standeth this day, at the point of significauit.

To the 56. he saith, that whereas the Chauntour and [ 36] R. M. with other Canons there, would not obey the Kynges Godlye Injunctions, concerning the fyndyng a School for poor men's Chyldren, a Lectur of Diuinitye, Sermons on the Sondayes, repairing of their Church and Mansion houses, decent order and ministration there, but stubbornly counted themselves (with the Chauntour) to be a body political, without regard of the Byshoppe and his lawful monitions, being himself named in their Shyre Statutes, Decanus, & quasi Decanus, having also their Deans stall in the query, with a Prebende thereunto annexed, and the chief place in the Chapter house with a key of their Chapter Seal, being also by the Kynges Majesty’s Commission appointed their Ordinary: yet would they not in any wise deliver unto him a Book of their Statutes, for the better knowledge of his and their duetyes, nor show unto him their Recordes and Monumentes, for declaration of the kings right and his. For which cause, this Defendaunt by writ of quo warranto, lawfully called them to answer, which yet lieth a sleep, to the loss of the Kings Majesty’s right. The time of delivery of the said writ, he remembereth not.

The 37. he saith is all false, as far as he knoweth.

To the title of willful negligence: he saith that he hath used, to his power willing diligence.

[ 38] TO the 38. he saith, that he being attendant (according to his bounden duty) to serve the Kings highness during the time of the parliament, from the first, unto the last day, and then immediately after repaired into his Dioces, and he might not trust R. M. the Chauntour, and George Constantine to execute faithfully the jurisdiction, because they had before (through their slaundrous life and not punishing misdoers) left the country in great enormity of filthy whoredom. And saith farther, that one cause why he appointed not an Officer. &c. was for that he lacked his letters of authority of Jurisdiction.

[ 39.40.] The 39. and 40. he saith are untrue.

To the 41. he saith, that how often he did minister the Communion he doth not remember, but in all other things so far as he knoweth, he hath studied to order himself according to his vocation, as far as he believeth, he goeth like a Minister.

To the 42. he saith, that he hath not alienated himself from study, neither preached undiscreetly, nor reported [ 42] the Scriptures untruly to his knowledge: (but he hath been very much hindered both from study & preaching, by the malicious, crafty, and covetous behavior of the forenamed persons.) And that he did set forth the doctrine of honest marriage, as well of all other men, as of Priests, even as the Scripture then rehearsed did minister occasion.

To the 43. he saith, that reciting the words of Luke, [ 43] if thy brother have offended against thee, blame him, and if he repent, forgive him, and if he have offended against thee seven times in one day, and seven times in the day be converted unto thee, saying: I am sory, forgive him: He said farther these words in effect: it appeareth by this place of scripture, that we are not bound (except he repent) to forgive him, but we are bound to pray to God to forgive him, and to give him grace to repent, that we may forgive him.

To the 44. he saith, that he hath preached right often [ 44] at Carmarthen, as well as at other places, and he saith that a great number at Aberguilly do understand english very well.

To the 45. he saith, that after he had preached first at [ 45] Brecknocke, Carmarthen, Swanzy Laugharne, Tinby, Pembroche, Hereforde, Saint David's, Cardigan, with other notable Towns, he hath since that time preached to a great many other poor Churches, but not in Tinby nor Pembroche: but for Hereforde he standeth in doubt. And whereas he brought with him at the first, a learned Preacher, of Godly life, the ungodly stubborn behavior of the persons before named, weryed him away. And whereas he had waged another learned man, to come into his Dioces to preach, George Constantine by his discouragement advertised him from this Defendaunt.

To the 46. he saith, that in all his Churches appropriated, there is both Bible and Paraphrases so far as [ 46] he knoweth: and if the Priests there would not show him the lack thereof, yet should the Officialles declare it unto him, that it might be amended (by his will) without delay.

To the 47. he saith, that George Constantine couetously [ 47] engrossed into his hands a great number of Paraphrases, & where as this Defendaunt hath admonished the Clergy to buy, everyone, for his discharge: and if the said George being Officiall of two Archdeaconries, and other Officials in their Office would declare unto him, what Churches do lack Bibles or Paraphrases, he would cause it to be amended as much as in him lieth.

To the title of Folly, he saith that his desire is in true simple manner of his words, deeds, and other honest behavior through God's grace to show Godly wisdom.

TO the 48. he saith, that he thinketh no folly in the decent [ 48] color or fashion with honest use of Saddle, Bridle, Stirrops, Staff, and other like necessary or convenient things, and saith that he useth a Saddle made after the Scottish fashion, with stirrups of iron vnuarnished & like spurs: and black bridle without studdes, the bit and snaffle white as other men's be.

To the 49. he saith, that whē he goeth abroad in winter, [ 49] he weareth a hat to bear of rain and snow, & in summer, to shadow him from the Sun, without any vow of superstition or offense of the people.

To the 50. he saith, that all is one to him, to ride or go, [ 50] as cause requireth, and whether he said as is contained in the article or not, he remembereth not. Howbeit he doth use to go a foot.

To the 51. he saith, that after lawful prayer, it pleased [ 51] God to give him a son begot̄ and borne in honest marriage: whom he therefore caused to be named Samuel, presenting him to the minister to be received into Christ's Church as a poor member of Christ: by the holy Sacrament of baptism was this done openly in the Cathedral Church, with earnest gravity, and without offending any man: and also 2. wives being before at variance, desired both to be Godmothers, which were both received to make unity between them, not knowing any law to the contrary, nor none offense thereby conceived of the people.

To the 52. he saith, that he doth use with gravity, all honest loving enterteinement of his Chylde, to encourage [ 52] him hereafter, willingly at his Fathers mouth, to receive 〈1 page duplicate〉 wholesome doctrine of the true fear & love of God, and saith that he hath whistled to his Chylde, but said not, that the Chylde understood it, and that he answered to one that found fault with it, as is contained in the article.

To the 53. he saith, that he was never Surueyor, but went to see Milforde Haven for honest purpose, and not to survey it: and for that he at the sight of a Seal whistled in his fist, such as meaned folly, might turn it to their purpose. And it is not true that he stood whistlynge an hour to the Seal, nor that any fault was found with it, nor any such answer made by him to his knowledge.

To the 54. he saith, that if he did say, the destroying of the Frie, letteth plenty of Fish, he thinketh the same not against reason: but he remembereth not to have said, as is contained in the article.

To the 55. he saith, that he remembereth not that ever he said as they allege.

To the slanderous, untrue, and ungodly conclusion, he saith that George Constantine with other his adversaries before named, and their adherents, not regarding the fear of God, and their bounden duty, of loving obedience towards God and the king, and his true Ministers, have to much slanderously with false tongues, contumelious words, and spiteful deeds, labored by all means to discredit and deface the kings gracious authority, to him committed. Who ever sithe he came to the Dioces, hath endeavored himself to show his faithful ministry, by his true honest doings, and to use his authority according to his vocation, to God's glory, and the kings honor. And that he hath been diligent in teaching of truth, reforming of superstition, free of hospitality, diligent in overseeing with Godly wisdom, peace and mercifulness, as he trusteth in God, may be truly approved. And he is able justly to charge his adversaries with all the faults herein by them most unjustly and slanderously against him objected. And he doth marvel greatly, that George Constantine with other his adherents are not ashamed, maliciously to object for the intent to slander him, with molesting of preachers founden there. For truth it is that he hath molested none, but hath justly brought under significauit one Morice a Preacher, living lewdly for his stubborn behavior and malicious contemptes, even yet continuing in his willful contempt and irregularity. And he hath (to his knowledge) justly certified Hugh Raulyns Parson of Tynby, for his willful recusancy of two other Personages, shamefully deceiving the Kynges majesty by color of Commission, as appeareth by the same. And as for the railing, contemptuous preaching of R. M. and the unlearned arrogant preaching of the Chauntoure he referreth to discreet Hearers, which were offended thereat, as they shown this Defendaunt. And this Deponent brought into his Dioces, both learned Preachers, and learned men in the law, to his very great charges, which men George Constantine with his adherents hath weried away.

After these answers thus exhibited by the virtuous and Godly Bishop against the quarrelling and frivolous articles of his foresaid adversaries, to wit Hugh Raulins, and Thomas Lee, then came in for witness upon the said articles and informations, George Constantine, and the Chauntour of S. David's, against whom the Bishop laid first exceptions, then also exhibited matter iustificatory, the tenor and process whereof here followeth in order to be seen, first concerning the exceptions, and after the matter iustificatory.

The copy of a certain letter of the Bishop of S. David's, written belike to the L. Chancellor Doct. Goodrike Bishop of Eli.

MOst humbly showeth unto your honor, your poor orator Rob. Bish. of S. David's, that where as one Tho. Lee (by the procurement of Tho. Yong, Rowland Mericke being both Canons of S. David's, and George Constantine Register to the said bishop) hath exhibited unto your honor against him certain articles, in the which are mentioned many trifling things unworthy to be declared in your honorable audience, and also their pretensed weighty articles, (as they have alleged there) are utterly untrue, for proof whereof, the said Thomas Lee hath had Commissions into the country: therefore it may please your honor of your favorable goodness, to grant unto your said Orator a like Commission for the examination of witnesses in defense of his truth and honesty, against the aforenamed Thomas Lee, George Constantine, Tho. Yong, Rowland Mericke, and all other persons with their unjust articles, attestations, and sayings deposed against him. And in tender consideration that your said Orator standeth bounden and sureties with him, in the sum of a thousand marks, to appear before the kings Justice in the Sessions at Carmarthen, in July next coming, to answer to a forged matter of Premunire, by the procurement and counsel of his forenamed adversaries maliciously surmised against him, to his utter undoing: and furthermore, that your Orator being in debt to the kings majesty, by reason of the malicious vexation of his foresaid adversaries, cannot (if he remain here) satisfy the same (for where as there be rerages to a great sum as well of the kings money, as of his own rentes, he can receive none thereof, his adversaries have made such ill report, to his discredit, bearing the people in hand that he shall come no more thither, by reason of which brute, neither his own tenaunts will pay their rentes and rerages, nor the priests their rerages due to the Kings Majesty, as well for anno secundo and tertio, as for quarto and quinto.) In consideration of all these things, it may please your honorable goodness to license your said Orator to depart into the Dioces for these affairs and other: & he shall be ready at all times at your honorable commandment and pleasure to repair again, and ever to pray to the Lord Jesus for the perpetual conservation of your honor to his glory.

Besides this letter he wrote another likewise to y ^e said Lord (who was, as seemeth, D. Goodricke L. Chancellor afore mentioned) wherein he declareth the whole cause of his trouble, how it rose against him by his adversaries, as here followeth.

Another letter written by the B. of S. David's, to the L. Chancellor aforesaid.

RIght honorable, and my very especial good Lord, with humble service and hearty thanks to God, and to you for your godly favor towards me at all times, as right plainly appeareth by your fatherly letters, most lovingly admonishing me to incline unto that which is very necessary, as charitable concord and unity. This is further to beseech your Lordship for the Lord's sake, not to be grieved, but benignly to hear and gravely to ponder that weighty matter, which appearing to other but a light grief, to me is in very deed a right grievous offense to Godward, with no little hinderance of his holy word, and disturbance of the Kings godly proceedings, and may be great occasion of much inobedience, and disorder of good life.

Wherefore I am straitly bounden for the true zeal that I ought to bear unto the word of life, Christian religion the kings majesties honor, and the godly quiet state of his people, not faintly to let fall the burden of diligent redress to be sought at his majesties hands by the godly wisdom of his most honorable and upright Counsayle, but with hearty affection to bear it up against those high minded, arrogant, stubborn, ambitious, covetous Canons, trusting in their biting tongues, with crafty prevention and utterly untrue surmises, to stop the light, that their ungodly misdoyngs in darkness shall either not be seen, or at the least may have a coulourable appearance of right. In so much that I do not a little marvel at these qualities in Master Chaunter, the Canon and the Dean of Worcester, whose ungentle and untrue behavior I have not only known, but expertly proved, and sensibly felt in two of the first, to my great losses, whereof I make no complaint.

But I wonder in my mind and lament in my heart, the strange alteration & willful going backward of mine old faithful brother George Constantine, the which knowing them all three to have been in times past, either obstinate enemies to the true bearers of the cross of Christ, or (at the least) privy lurkers under pretence of favor towards the Gospel, to sting the poor followers thereof, seeking but their own lucre and pleasure in all their doings) would so earnestly cleave unto them in their wrong deeds as to betray me with his tongue, become untrue of his promise, and a bearer of filthy sin for lucres sake, even yet stiffly persisting in the same, namely, in things manifestly known unto many, although he would deny it, and that I might not be credited.

And as for their Premunire, both George & they, at my first coming, vngently deteinyng from M. Ferlee his commission of the Chauncellorship, would have faced me down with the Premunire, because it was written in mine own name according to the statute: yet was I fain for the zeal of unity, not to see their uncourteous deeds, departing with M. Ferlee, for the avoiding of their malice and envy, and gave that office for the amity of George, unto M. Chaunter his son in law, and to D. Mericke the office of Cardigan. But seeing afterward their covetous respect to their own glory and lucre, not regarding the reformatiō of sin, and especially of shameless whoredom, I was compelled to remove them, sore against their wylles: and whereas I desired many and sundry times charitable redress of their wrong doings in the vacation time, I obtained many fair words, and nothing in deed.

And desiring to have sight of the book of Statutes of the Church, for the knowledge of my duty and theirs, I could not obtain. Desiring to have a key of the Chapter house seal, as my L. of Bath had, they would not deliver it, but upon conditions: yet was I contented to be bridled, receiving it as it pleased them to give it. And further, requiring the sight of necessary evidences for the declaration of diverse things, in trauers of my right, they would in no wise grant it. And thereupon considering their vngentlenesse, I moved the Quo warranto, knowing right well that if they should show any substantial grant under the kings seal for their corporation, it must therein appear, the B. to be the head, and ever hath been under the king: for other they neither have, nor had, except they would return to Rome again, as I trust they will not. And yet perceiving afterward, that they had no special grant to show, or else such as they would not show, I myself for the respect of unity, wrote my letters to the Kyngs Attorney, by reason whereof the Quo warranto was stayed, and so yet remaineth.

But as touching the certificate, the kings subsidy being due at Michaelmas last, and forborne til after Christmas, and lawfully demanded afore, they did utterly refuse to pay, both to my Uice collector and to myself, except I would take it of them in portions, not knowing where to ask the rest, and it is committed unto me in the kings roll a whole sum in gross, to be received of the Canons residentaries for their Diuident: who because they cannot agree in dividing, would have the kings majesty to tarry for his money, till they can agree to make division: and I cannot demand it of any particular person, nor at any particular place.

Wherefore I most humbly beseech your fatherly goodness for the Lord's sake, to persist and continue my good Lord and friend, unto such time as ye find me either desiring to be defended in my wrong, or not willing to put the judgment of my right cause into your hands. And because that the residue of matters touching them and their vngētle, untrue, and ungodly doings is too long, and I have molested you too much with this my tedious letter, I shall now surcease: humbly beseeching your good Lordship to accept in good part this my boldness proceeding of necessity, and to pardon it for the love of our Lord Jesus: who save and keep you in health, comfort, and honor, long to endure, for the advancement of his glory.

Secreta.

TVae nobis domine pietatis abundantia indulgeat, vt gratum maiestati tuae pontificem sanctae marris Ecclesiae regimini praeesse gaudeamus per dominum nostrum.

Post Communionem.

PReciosi corporis & sanguinis tui domine sacramēto refectos, mirifica tuae maiestatis gratia de illius summi pontificis assūptione laetificet, qui & plebem tuam virtutibus instruat, & fidelium mentes, spiritualium aromatum odor perfundat, per dominum nostrum.

Upon this commandment, on wednesday in Easter week there were Hearses set up, & Diriges song for the said Julius in diverse places. At which time it chanced a woman to come into S. Magnus church at the bridgefoot in Londō, & there seeing an Hearse & other preparation, asked what it meant: and other that stood by, said, that it was for the Pope, and that she must pray for him. Nay (quoth she) that will I not, for he needeth not my prayer: and seeing he could forgive us all our sins, I am sure he is clean himself: therefore I need not to pray for him. She was heard speak these words of certain that stood by: which by & by carried her unto the Cage at Londō bridge. and bade her cool her self there.

The handling, entreating, and examination of George Marsh, being sent first by the Earl of Derby to Doctor Cotes Bishop of Chester.

ON the monday before Palme Sunday, which was the xii. day of March, it was told me at my mothers house that Rog. Wrinstone, with other of M. Bartōs servants did make diligent search for me in Bolton, and when they perceived that I was not there, they gave strait charge to Roger Ward and Rob. Marsh, to find & bring me to M. Barton the day next following, with others, to be brought before the honorable Earl of Darby, to be examined in matters of Religion. &c.

I knowing by this relatiō of diverse of my friends, was diversely affected, my mother, and other my friends advertising me to flee and to avoid the peril, which thing I had intended afore after a week then next ensuing, if this in the mean while had not chanced, seeing, that if I were takē, and would not recant in matters of religion (as they thought I would not, and as God strengthening and assisting me with his holy spirit I never will) it would not only have put thē to great sorrow, heaviness, & losses, with costs and charges, to their shame & rebuke in this world, but also mine own self after troubles and painful prisonment, unto shameful death.

This considered, they advised me & counseled me to depart & fly y ^e country, as I had intended to have done, if this had not happened. To whose counsel my weak flesh would gladly have cōscented, but my spirit did not fully agree: thinking and saying thus to myself, that if I fled so away, it would be thought, reported, and said, that I did not only fly the country and my nearest and dearest friends: but much rather from Christ's holy word, according as these years past I had with my heart, or at least with mine ou • ward living professed, and with my mouth & word taught, according to the small talent given me of the Lord. I being thus with their advise & counsel, and the cogitations & counsels of mine own mind drawn, as it were diverse ways, went trom my mothers house, saying, I would come again at evening.

In the mean time I ceased not by earnest prayer to ask and seek counsel of God (who is the giver of all good gifts) and of other my friends, whose godly judgments and knowledge I much trusted unto. After this, I met with one of my said friends on Dean Moore, about sun going down: and after we had consulted together of my business, not without hearty prayer kneeling on our knees, we departed, I not fully determinyng what to do, but taking my leave with my friend said I doubted not but God (according as our prayer and trust was) would give me such wisdom and counsel, as should be most to his honor and glory, the profit of my neighbors and brethren in the world, and ob • eining of mine eternal salvation by Christ in heaven.

This done, I returned to my mothers house again, where had been diverse of M. Bartons servants seeking after me: who when they could not find me, straitly charged my brother and William Marsh to seek me that night, and to bring me to Smethehilles the next day: who being so charged were gone to seek me in Adderton, or elsewhere I know not. Thus intending afore to have been all night with my mother, but thē considering that my tarrying there would disquiet her with her household, I departed from thence, and went beyond Dean Church, and there tarried all night with an old friend of mine, taking ill rest, and consulting much with myself of my trouble.

So at my first awaking, one came to me from a faithful friend of mine with letters, which I never read, nor yet looked on, who said this: My friends advise was that I should in no wise fly, but abide & boldly confess the faith of Jesus Christ. At whose words I was so confirmed & established in my conscience, that from thenceforth I consulted no more, whether was better to fly or to tarry, but was at a point with myself, that I would not fly, but go to master Barton, who did seek for me, and there present myself, and patiently bear such cross, as it should please God to lay upon my shoulders. Wherupō my mind and conscience afore being much vnquieted and troubled, was now merry and in quiet estate.

So betimes in the morning I arose, and after I had said the English Litany (as my custom was) with other prayers kneeling on my knees by my friends beddeside, I prepared myself to go toward Smethehilles: and as I was going thitherward, I went into the houses of Harry Widdowes, of my mother in law, of Rafe Yeton, and of the wife of Thomas Richardsonne, desiring them to pray for me, and have me commended to all my friends, and to comfort my mother, and be good to my little children, for (as I supposed) they should not see my face anymore, before y ^e last day: & so took my leave of thē not without tears shed on both parties, and came to Smethehilles about 9. of the clock, & presented myself afore M. Barton: who shown me a letter from the Earl of Darby, wherein he was commanded to send me with others to Lathum.

Wherupon he charged my brother and William Marsh, to bring and deliver me the next day, by x. of the clock before the said Earl or his Counsel. I made earnest suit with other special friends, which I had there at the same time, to M. Barton, that he would take someone of them or them all bound by recognisaunce or otherwise for mine appearing before the said Earl or his said Counsel, that my brother & William Marsh might be at home, because it was the chiefest time of seding, & their ploughes could not go if they wer not at home: but nothing could be obtained.

So we went to my mothers, and there I dyned & shifted part of my clothes, and so praying, took my leave of my mother, the wife of Richard Marsh, and both their householdes, they and I both weeping, & so departed from them, and went toward Lathum, and were all night a mile and a half on this side Lathum. So the next day which was Wednesday, we arose, prayed, & came to Lathum betimes, and tarried there till four of the clock at afternoon.

Thē was I called by Roger Mckinson, to come to my Lord and his counsel, & so I was brought into the chamber of presence, where was present Syr William Nores, Syr Pierce Alee, Mayster Shereburne the Parson of Grapenhall, master More, with others. Where when I had tarried a little while, my Lord turned him toward me, and asked what was my name. I answered Marsh.

Then he asked whether I was one of those that sowed evil seed and dissention amongst the people. Which thing I denied, desiring to know mine accusers, and what could be laid against me: but that I could not know.

Then said he, he would with his counsel examine me themselves, & asked me whether I was a priest. I said no. Then he asked me, what had been my living? I answered, I was a Minister, served a Cure, and taught a school. Then said my Lord to his Counsel, this is a wonderful thing. Afore he said he was no Priest, and now he confesseth himself to be one. I answered, by the laws now used in this Realm (as far as I do know) I am none.

Then they asked me who gave me orders, or whether I had taken any at all? I answered, I received orders of the Bishops of London and Lincoln.

Then said they one to another, those be of these new heretics, and asked me what acquaintance I had with them? I answered, I never saw them, but at the time when I received orders.

They asked me how long I had been Curate, & whether I had ministered with a good conscience? I answered I had been Curate but one yere, and had ministered with a good conscience, I thanked God, and if the Laws of the Realm, would have suffered me, I would have ministered still: & if the laws at any time hereafter would suffer me to minister after that sort, I would minister again.

Whereat they murmured: and the person of Grapnall said: this last Communion was the most deuilishe thing that ever was devised. Then they asked me what my belief was.

I answered, I believed in God the Father, the Son & the holy Ghost, according as the Scriptures of the old and new testament do teach and according as the 4. Symboles, or Creedes, that is to wit, the Creed commonly called Apostolorum, the Creed of Nice Council, of Athanasius and of Agustine, and Ambrose do teach.

And after a few words, the parson of Grapnall said: but what is thy belief in the Sacrament of the alter?

I answered, I believed that whosoever, according to Christ's institution, did receive the holy Sacrament of Christ's body and blood, did eat and drink Christ's body and blood with all the benefits of his death and resurrection to their eternal salvation? for Christ (said I) is ever present with his sacrament.

Then asked they me, whether the bread and wyne, by the virtue of the words pronounced of the Priest, were changed into the flesh and blood of Christ, and that the sacrament, whether it were received or reserved, was the very body of Christ?

Wherunto I made answer, I knew no further then I had shown already. For my knowledge is imperfect (said I:) desiring thē not to ask me, such hard & unprofitable questions, whereby to bring my body into danger of death, & to suck my blood. Whereat they were not a little offended, saying they were no blood succors, and intended nothing to me but to make me a good Christian man.

So after many other questions, which I avoided as well as I could, remembering the saying of Paul: Foolishe and unlearned questions avoid, knowing they do but ingender strife: my Lord commanded me to come to the board, and gave me pen and incke in my hand and commanded me to write mine answers to the questions of the Sacrament above named: & I wrote as I had answered before. Wherat he being much offended, commanded me to write a more direct answer, saying, I should not choose but do it.

Then I took the pen and wrote, that further I knew not. Whereat he being sore grieved, after many threatenings, said I should be put to shameful death like a traitor, with such other like words, and sometimes giving me • air words, if I would turn and be conformable as other were, how glad he would be.

In conclusion, after much ado, he commanded me to Ward in a cold windy stone house, where was little room where I lay two nights without any bed, saving a few great canuasse tentclothes, and that done, I had a pair of sheets, but no woolen clothes, & so continued till Palm-Sunday, occupying myself as well as I could in meditatiō, prayer, & study, for no man could be suffered to come to me but my keeper twice a day when he brought me meat and drink.

An other examination of G. Marsh before the Earl of Darby.

ON Palme Sunday at after dinner I was sent for to my Lord and his counsel (saving Syr William Nores, & Syr Pierce Alee were not then present in place) amongst whō was Syr John Beram, & the Uicar of Prescot. So they examined me yet once again of the sacrament. And after I had communed apart with the Vicar of Prescot a good space concerning that matter, he returned to my Lord and his Counsel with me, saying: that answer which I had made before, and then did make (as it is above writ̄) was sufficient for a beginner, and as one which did not profess a perfect knowledge in that matter, until such time as I had learned further. Wherewith the Earl was very well pleased, saying he doubted not, but by the means & help of the vicar of Prescot I would be conformable in other things. So after many fair words he commanded I should have a bed, with fire, and liberty to go amongst his servants, so that I would do no harm with my communication amongst them.

And so after much other communication, I departed, much more troubled in my spirit then afore, because I had not with more boldness confessed Christ, but in such sort, as mine adversaries thereby thought they should prevail against me: whereat I was much grieved: For hitherto I went about as much as in me lay, to rid myself out of their hands, if by any means, without open denying of Christ and his word that could be done.

This considered, I cried more earnestly unto God by prayer, desiring him to strengthen me with his holy spirit, with boldness to confess him: and to deliver me from their enticing words, and that I were not spoiled through their Philosophy & deceitful vanity after the traditions of men and ordinances of the world, and not after Christ.

And so after a day or two I was sent for to y ^e Uicar of Prescot, and the Parson of Grapnall: where our most communication was concerning the mass: and he asked what offended me in the Mass. I answered the whole Mass did offend me, first because it was in a strange language, whereby the people were not edified, contrary to S. Paul's doctrine, 1. Cor. 14. and because of the manifold and intolerable abuses & errors contained therein, contrary to Christ's Priesthood and sacrifice.

Then they asked me in what place thereof, and I named certain places: which places they went about with gentle and far sought interpretations to mitigate, saying those places were understood far otherwise then the words did purport, or then I did take them.

I answered, I did understand thē as they did purport, & as their own books do comment and gloss upon them.

They said, Sacrificium or Oblatio did not in the Mass signify anything else, then either a Sacrifice of praise and thanksgiving, or else a memorial of a sacrifice or oblatiō. So they caused a • Mass book to be sent for, and shown me where in some places of the Mass was written, Sacrificium laudis. Whereto I answered, that it followed not therefore that in all places it signified a sacrifice or oblation of praise or thanksgiving: and although it did, yet was not a sacrifice of praise or thanksgiving to be offered for the sins of the people, for that did Christ by his own Passion once offer on the Cross: where the words of the Mass were that the Priest did offer an oblation and sacrifice for the sins and offenses both of himself and of the people: for them that were dead, and for the saluatiō of the living: and that the commixion of the body and blood of Christ was health both of body and soul.

The Vicar answered, that was to be understanded of the commixtion of Christ's body and blood with his Church or people. So after much exhortatiō unto me that I should be conformable to the true Catholic Church (which as they meant, was the Romish Church) I departed, not consenting unto them.

So within a day or twayne came to me Master More bringing with him certain Articles, whereunto Doctor Crome had consented and subscribed in the presence of certain witnesses in the days of king Henry the eight and willed me to read thē over, & asked me whether I would consent and subscribe unto those Articles: and after communication had of one or two of the said Articles, I confessed plainly I would in no wise consent and subscribe to those Articles. for then I did against mine own conscience: and so he departed.

So within a short space after, which was on sherethursday, the said Parson and Uicar sent for me again, saying, my lord would be at a short point with me: for if I would not consent and subscribe unto 4. Articles drawn out of the articles aforesaid, I must go to prison strait ways.

The first was, whether the Mass now used in the church of England, was according to Christ's institution, & with faith, reverence and devotion to be heard and seen?

The second whether the almighty by the words pronounced by the Priest, did change the bread and wyne after the words of consecration, into the body and blood of Christ, whether it were received or reserved?

Thirdly, whether the lay people ought to receive but under the form of bread only, and that the one kind was sufficient for them?

Fourthly, whether confession to the Priest now used in England were godly and necessary?

These four questions or articles they delivered me in writing, and bad me go to my chamber and subscribe my answers with mine own hand, and come again. So within one half hour, I came to them again, and delivered them the questions with mine answers. The first I denied. The second I answered, as I did to my Lord afore, & as is above written. To the third I answered that the lay people by Christ's institution ought to receive under both kinds, & that it sufficeth not them to receive under the one kind only. Fourthly▪ that though confession auricular were a commodious mean to instruct the rude people, yet was it not necessary nor commanded of God.

They much exhorted me then to leave mine opinions, saying I was much deceived, understanding the Scriptures amiss, and much counseled me to follow the Catholic Church of Christ, and to do as other did. I answered, my faith in Christ conceived by his holy word I neither could nor would deny, alter or change, for any living creature whatsoever he were, desiring them to speak to my Lord that during my life and imprisonment, my poor friends might be suffered to relieve me with necessary things according to their powers, and so after much exhortation of them to do & believe as the Catholic Church did, we departed: I from thenceforth continuing in the Porters ward not coming forth of my chamber saving at noon and night while I dined and supped.

Upon one of the Easter holy days master Shereburn and M. More sent for me persuading me much to leave mine opinions: saying all the bringers up and favorers of that Religion had evil luck, and were either put to death or in prison, and in danger of life. Agayne, the favorers of the Religion now used had wondrous good luck, & prosperity in all things: with many other worldly reasons of man's wisdom, for as for the scriptures, Master Shereburne confessed himself ignorant.

I answered that I believed and leaned only to the Scriptures, not judging things by prosperity or adversity: but they earnestly advised me to refuse mine opinions, and not to let for any worldly shame.

I answered that that which I did, I did not for the avoiding of any worldly shame, saying: my soul and life were dearer to me thē the avoiding of any worldly shame: neither yet did I it for any vain praise of the world, but in the reverent fear of God.

Then Master More questioned with me of receiving the Sacrament under the one kind. I said Christ's institution was plain that all men should drink of the cup. Then he told me of the 24. of Luke, and the 20. of the Acts, where was but mention of breaking of bread only: whereof he gathered, that they received the Sacrament but under one kind.

That I denied, saying: those places either did not speak of the celebration of the Lord's Supper, or else under the name of breaking bread, was signified and meant the receiving of the Sacrament, both of the body & blood of Christ, according to his institution. So after much communicatiō of that matter, M. Shereburne said it was great pity that I being a welfauored young man, and one that might have good living and do good, would so foolishly cast myself away, sticking so hard to such foolish opinions.

I answered as afore I had done to my Lord and to his counsel, that my life, mother, children, brethren, sisters, and friends, with other delights of life, were as dear & sweet unto me as unto any other man, and that I would be as loath to lose them, as another would, if I might hold them with good conscience, and without the ignominy of Christ: and seeing I could not do that, my trust was that God would strenthen me with his holy spirit to lose them all for his sake: for I take myself (said I) for a sheep appaynted to be slain, patiently to suffer what cross so ever it shall please my merciful father to lay on me. And so after I had desired them that if I were committed to prison my friends might be suffered to relieve me, they departed.

Mayster More afore this brought unto me a book of one Alphonsus a Spanish Frier, of all heresies wherewith the church of Rome, which he called Christ's true church, had been troubled since Christ's time, willing me to read and take Counsel of that book: & appointed me a place, where this author did write against them that say, the lay people ought to receive under both kinds.

This Author I perceived did vehementlye write against Luther, Melancthon, Pellicā & other Germaynes of this our time, in all pointes defēding y ^e blasphemous abuses and enormities of the Romish Church, condemning as detestable heresies, whatsoever was written, taught, or believed contrary to the same, using for his strōgest and surest arguments, the consent, agrement, and determinatiō of the Romish Church. So within a few days Mayster More came to me again, asking me how I liked the book. I said the author of the book did in all points being a Papist, allow the rites and abuses of the Romish church, and shown him further, that this author without authority, and contrary both to the Scriptures & old Doctors, did condemn for heresy, the lay people receiving of this sacrament under both kinds, where as this Author witnesseth his own self, that Christ's church 900. years after Christ used the contrary.

So in conclusion he rebuketh me, saying I was unlearned, & erred from the Catholic faith, stubborn, and stood altogether in mine own conceit. I answered, for my learning, I knowledge myself to know nothing but Jesus Christ, even him that was crucified, and that my faith was grounded upon God's holy word only, & such as I doubted not, pleased God, and as I would stand in until the last day, God assisting me: and that I did not say or do anything, either of stubbernes, self willfulness, vain glory, or any other worldly purpose, but with good conscience, and in the fear of God: and desired him to speak to my Lord and his Counsel, that I might find some gentleness and mercy at their hands. He made me but short answer. Then I said, I commit my cause unto God, who hath numbered the hairs of my head, and appointed the days of my life saying: I am sure God which is a righteous Judge, would make inquisition for my blood, according as he hath promised. Then he took his book frō me, and departed.

I continued still in Ward until Low Sunday, and after dinner my keeper Richard Scot came to me into my chamber, and told me that two young men were come to carry me to Lancaster, and so delivered me unto them, a great company both of my Lord's servants and others accompanying and bringing me on the way, unto Rich. Addertons and somewhat further, counseling and persuading like as is aforesaid.

To whom I made plain answer, that in matters of faith, I would give place to no earthly creature. So they comforted me, and said y ^t they wer sory for me, saying: if I knew mine opinion to be good, I did well, and so they departed, willing my bringers to entreat me honestly.

My bringers by the way shown me they were willed & advised to bind me, and that they desired first to see me: and after they had looked on me, sitting at dinner, they answered they would take charge of me being loose, for they said I seemed to be an honest man.

The first night we were all night at Broughton, and the second day we came to Lancaster betimes at after noon and so they kept me all night with them of their gentleness, and on the morrow delivered me to y ^e Jailor, who brought me into the highest prison, where I do remain.

After that, the said George came to Lancaster Castle, & there being brought with other prisoners unto the Sessions, was made to hold up his hands w ^t other malefactors. The Earl of Darby had this communication with him, as here followeth.

Communication between George Marsh and the Earl of Darby.

I Sayd unto my Lord, I had not dwelled in the country these three or four years past, and came home but lately to visit my mother, children, and other my friends, and to have departed out of the country before Easter thē next, & to have gone out of the realm, Wherefore I trusted, seeing nothing could be laid against me, wherein I had offended against the laws of this realm, his Lordship would not with captious questions examine me to bring my body into danger of death, to the great discomfort of my mother but suffer me to avoid peaceably, seeing I might have fled out of the country, and yet of mine own will came to his Lordship.

He said to his Counsel, he had heard tell of me above at London: and intended to make search for me, and take me either in Lancashyre or above at London, and asked me into what land I would have gone.

I answered, I would have gone either into Almain or else into Denmark. He said to his Counsel: in Denmark they used such heresy as they have done in England: but as for Almayne he said the Emperor had destroyed them.

So after such like words I said unto him, my trust was that his Lordship being of the honorable Counsel of the late king Edward, consenting and agreeing to acts concerning faith toward God and religion under great pain, would not so soon after consent to put poor men to shameful death, as he had threatened me, for embrasing the same with so good a conscience.

He answered that he, with the Lord Windsor, & Lord Dacars, with one moe, whose name I have forgotten, did not consent to those Acts, and that the nay of them four would be to be seen as long, as y ^e Parliament house stood. Then my Lord did rehearse the evil luck of the Dukes of Northumberland and Suffolk with others, because they favored not the true religion, and again the good hap and prosperity of the Queens highness, because she favored the true religion, thereby gathering the one to be good and of God, and the other to be wicked and of the devil, & said that the Duke of Northumberland confessed so plainly.

George Marsh to the Reader.

FOr as much as not only when I was at Latham, but also since I departed thence, I hear that there be diverse and sundry reports, and opinions of the cause of mine imprisonment, as well at Latham as at Lancaster (as by credible persons I am informed) some saying it was only because I would not do open penance, and some because I could not agree with my Lord and his council concerning the sacrament of Christ's body and blood, and the manner of Christ's presence there: some because I would not grant it sufficient and according to Christ's institution the lay people to receive the said sacrament under the one kind only I thought it good, dearly beloved in Christ, and my bounden duty, to certify you by mine own hand writing, of mine examination and handling at Latham, and to tell you the truth as near as I could, to quiet your mind in this behalf, and therefore I have here written with mine own hand the certainty of those things as near as I could, here above expressed, not omitting anything at all concerning Religion, whereof they did examine me: howbeit I perceive in some things, I keep not the same order in writing that thing which was asked by them, and answered by me afore or after, as it was in very deed in all points saving this, telling the truth as near as I can, desiring you to accept in good worth this my good will, and to pray for me and all them that be in bonds, that God would assist us with his holy spirit, that we may with boldness confess his holy name: and that Christ may be magnified in our bodies, that we may stand full and perfect in all the will of God: to whom be all honor and glory world without end. Amen.

And thus you have heard all the whole trouble which George Marsh sustained both at Lathum, & also at Lancaster, testified and written with his own hand whereto he addeth moreover and saith.

While I was (saith he) in Ward at Lathum, diverse at sundry times came unto me. Some said unto me that all my fellows had recanted and were gone home, where as in deed that was not so, for I saw diverse of them divers times after. Other said that it was reported amongst my Lord's household, that I had consented and agreed in all things with my Lord and his counsel.

Furthermore, while I was at Lancaster, at this Sessiō time many came to me to talk with me, some of good will towards me, but without knowledge gave me such like counsel as Peter gave Christ as he went up to Jerusalem when he took him aside and began to rebuke him: saying master favor thyself: this thing shall not be unto thee. But I answered with Christ's sharp answer unto Peter again: who turned about, and said unto Peter, come after me Satan, and perceiving that they were an hinderance unto me, and that they favored not the things which are of God, but the things that are of men, I made them plain answer, that I neither could ne would follow their counsel, but that by God's grace I would both live and die with a pure conscience and according as hitherto I had believed and professed. For we ought in no wise to flatter and bear with them, though they love us never so well, which go about to pluck us away from the obedience that we owe unto God and to his word, but after Christ's example sharply to rebuke them for their counsel.

Some others, yea even strangers also, came to me far unlike to these, who after sober communication had, consented with me in all things, lamenting much my troublous estate, giving me comfortable words, & some money to, and resorted to me often times, for the space of two three or four, days. There came also many Priests to me by 2.3.4.5. or 6. at once, whose mouths it was a thing easy enough to stop, for the Priests (which is much to be lamented) be not always greatest clerks & best learned in y ^e law of God. At their departing they either consented w ^t me, or else had nothing to say against me, saying they could find no fault with my words. My communication with them was about the Sacrament. There came also into y ^e prison to me master Westby, Mayster Ashton of Hyll, M. Ashton of Chatertō, & many moe both gentlemen and others to my great comfort. Unto whom I had good occasion to utter a great parte of my conscience: for God so strengthen me with his spirit of boldness, according to my humble request and prayer before (everlasting thanks be given him therefore) that I was nothing afraid to speak to any that came to me, no not even to Judges, themselves, before whom I was thrice arraygned at the bar amongst the thieves with irons on my feet, and put up my hand as other did, but yet with boldness I spake unto them so long as they would suffer me.

They also sent for me the fourth time into their chamber, where amongst other things they laid it straitly to my charge, y ^t I had reported that I knew an whole mess of good gentlemen in Lancashyre of mine opinion, and straightly charged me upon pain of allegiaunce to the Queens grace, to show who they were. But I denied that I had spoken any such thing (as it was in deed a false forged lie of some wicked wretches.) After that, they threatened and rebuked me, for my preaching to the people out of the prison, as they called it, and for my praying and reading so loud, that the people in the streets might hear. The truth is, I and my prison fellow Warbarton, every day kneeling on our knees did read morning and evening prayer, with the english Litany every day twice, both before noon and after, with other prayers moe, & also read every day certain chapters of the Bible, commonly towards night: and we read all these things with so high & loud a voice, y ^t the people without in the streets, might hear us, and would often times, namely in y ^e eueninges, come and sit down in our sightes under the windows & hear us read, wherewith others being offended, complained.

All this while George Marshe was not yet brought before the bishop, whose name was Doctor Cotes, placed the same time in the Bishopric of Chester. Of whose coming then unto Lancaster, the said George Marshe reporteth himself as followeth.

*How the Bishop came to Lancaster and of his doings there.

THe bishop being at Lancaster, there set up and confirmed all blasphemous Idolatry, as holy water casting procession gadding, Mattins mumbling, children confirming, Mass hearing, Idols up setting, with such hethe • ishe rites forbidden by God: but no Gospel preaching, which Christ God's son so earnestly commanded. He was informed of me, and willed to send for me & examine me. Which thing he refused to do, saying he would have nothing to do w ^t heretics so hastily: So hasty in judgment and calling men heretics are our bishops in their Lordly dignities, afore y ^e hear or see, what is to be amended or condemned, contrary to the express commandment of gods word, which saith: Condemne no man before thou hast tried out the truth of the matter, and when thou hast made inquisition then reform righteouslye. Geue no sentence before thou hast heard the cause, but first let men tell out their tale, and he that giveth sentence in a matter before he hear it, is a fool & worthy to be confounded.

And instead of his liberality towards me poor prisoner, he sent for the Jailor and rebuked him because he suffered me to fare so well, willing to have me more straitly kept and dieted: but if his Lordship were tabled but one week with me, I do think he would judge our fare but slender enough.

Also, he and his Chapleines and Chancellor did find fault with the Scholemaister and others, for speaking to one as to a most heinous heretic, and also with y ^e Jailor for suffering them. Such is the mercy that these religious fathers show to the friendles and comfortless in their adversities. If we may know the tree by the fruits (as Christ saith, no man can judge such for any other but for very enemies to Christ and his true religion. God lay it never to their charges, but forgive them and turn their hard hearts, if it be his will.

But it is no new thing for the bishops to persecute the truth and the Prophets of the Lord, for their constancy in preaching of the true faith, for so did their Pharisaical forefathers, if ye mark well the histories of the holy Bible. Phasher was the head Bishop of the Temple, the ringleader of false Prophets, the chief heretic taker, that is as much to say, the outthruster of true godliness. After that the dignity of Priesthood was given unto him he abused it. For he taught not neither reproved by the word, but feared the godly with cruelty. He not only strocke, but also imprisoned the holy Prophet Ieremye, though he withstood him not, but presently looked for the help of God, steadfastly preaching the truth of God.

What mischief the ungracious bishop Iasō wrought among the Jews, destroying all godliness and setting up abhominable Idolatrous laws, ye may read in the iv. chapter of the 2. of Maccabees. How the execrable & blind Bishops Annas and Caiaphas, which never spake y ^e truth of God themselves, unless it were against their willes, unwittingly to their utter destruction, howe (I say) they pressed the truth in Christ and his Apostles, is so well known that I need not to rehearse it.

And thus much hitherto concerning the prisonment of George Marsh & his examinations before the Earl of Darby & his deputies above named. Now proceeding further in the troublesome persecution of this blessed man, let us likewise consider the latter part of his troubles and examinations which followed under the bishop of that same Dioces, which was Doctor Cotes: the effect whereof being drawn out of his own writing, here brieflye is to be seen as followeth.

The troubles and examination of G. Marshe under Doct. Cotes Bishop of Chester.

YE heard before how G. Marsh being first imprysoned at Lathum, and afterward translated unto Lancaster, was troubled by the Earl. Agayne, within few days after, the said Marsh was removed from Lancaster, & coming to Chester, was sent for Doct. Cotes then B. to appear before him in his Hal, nobody being present but they twayne: and then he asked him certain questions concerning y ^e sacrament: who made such answers as the Bish. seemed therewith to be content, saving y ^t he utterly denied transubstantiation, and allowed not the abuse of y ^e Mass nor that the lay people should receive under one kind only contrary to Christ's institution: in which point the bysh. went about to persuade him: howbeit (God be thanked) all in vain. Much other talk he had with him, to move him to submit himself to the universal church of Rome: and when he saw he could not prevail, he sent him to prison again: and after being there, came to him diverse times one Massy, a fatherly old man, one Wrench the Schoolmaster, one Hensham the Bishops Chaplayne, and the Archdeacon, with many moe: who with all probability of words, and Philosophy or worldly wisdom, and deceitful vanity after the tradition of men and the beggarly ordinances and laws of the world, but not after Christ (as it were all singing one song) went about to persuade him to submit himself to the church of Rome, and to acknowledge the pope to be head thereof, and to interpret y ^e scriptures none otherwise then that church did: with many such like arguments & persuasions of fleshly wisdom.

To whom the said George Marsh answered, that he did acknowledge and believe (though much evil be withal annexed) one holy catholic and apostolicke Church, without which there is no salvation, and that this church is but one, because it ever hath, doth, and shall confess and believe, one only god, and him only worship, and one only Messiah, and in him only trust for salvation: which church also is ruled and led by one spirit, one word, and one faith and that this church is universal and catholic, because it ever hath been since y ^e worlds beginning, is, and shall endure to the worlds end, and comprehending with in it all nations, kindreds, and languages, degrees, states, & conditions of men: and that this church is built only upon the foundation of the Prophets and Apostles, Jesus Christ himself being the head corner stone, & not upon the Romish laws and decrees, the Bishop of Rome being the supreme head.

And where they said, the Church did stand in ordinary succession of bishops, being ruled by general Councils holy fathers, and the laws of holy Church, and so had continued by the space of fiftene hundredth years & more: he made answer that the holy church, which is the body of Christ, and therefore most worthy to be called holy, was before any succession of Bishops, general Councils, or Romish decrees, neither yet was bound to any time, or place, ordinary succession, general councils, or traditions of Fathers, either had any supremacy over Empyres and kingdoms: but y ^t it was a little poor seely flock, dispersed and scattered abroad, as sheep without a shepherd in the midst of wolves, or as a flock of Orphans or fatherless children: and that this Church was led and ruled by the only laws, councils, and word of christ, he being the supreme head of this church, and assisting, succoring, and defending her from all assaults, errors, troubles, and persecutions wherewith she is ever compassed about,

He shown and proved unto them also, by the flood of Noah, the destruction of Sodom, the Israelites departing out of Egypt, by the parables of the sower, of y ^e kings sons marriage, of the great supper, and by other plain sentences of scripture, that this Church was of none estimation, & little in comparison of the church of hypocrites and wicked worldlings.

He was thrust at withal violence of craft and subtlety but yet the Lord upheld him and delivered him. Euerlasting thanks be to that merciful and faithful Lord, which suffereth us not to be tempted above our might, but in the midst of our troubles strengtheneth us with his holy spirit of comfort and patience, giveth us a mouth & wisdom how and what to speak: where against all his adversaries were not able to resist.

*An other appearance of George Marsh before the Bishop.

NOw, after that the said bishop had taken his pleasure in punishing this his prisoner and often reuilyng him, giving taunts, & odious names of heretic. &c. he caused him to be brought forth into a Chapel in the Cathedral church of Chester, called our Lady Chapel before him the said B. at two of the clock in the after noon, who was there placed in a Chair for that purpose, and Fulke Dutton Major of the said City, Doctor Walle, and other priests assisting him, placed not far from the said Bishop, but somewhat lower, George Wenslow chācellour, and one John Chetham Register, sat directly over against the said Bishop.

Then they caused the said George Marshe to take an oath upon a book, to answer truly unto such articles as should be objected against him. Upon which oath taken, the Chancellor laid unto his charge, that he had preach • d and openly published most heretically and blasphemously within the Parishe of Dean, Eccles, Bolton, Berry, and many other parishes within the Bishops Dioces, in the months of January, February, or some other time of y ^e year last proceeding directly against y ^e popes authority and Catholic Church of Rome, the blessed Mass, the sacrament of the alter, and many other Articles. Unto all which in sum he answered, that he neither heretically nor blasphemously preached or spake against any of the said articles, but simply and truly, as occasion served, and (as it were thereunto forced in conscience) maintained the truth touching the same articles, as (said he) all you now present did acknowledge the same in the time of the late king Edward the vi.

Then they examined him severally of every Article, & bad him answer directly yea or nay, without circumstance: for they were come to examine, and not to dispute at that present.

Then he answered them unto every article very modestly, according to the doctrine by public authority received, and taught in this Realm at the death of the said king Edward: whose answers were everyone noted and written by the Register, to the uttermost that could make against him, which cannot at this present be gotten. After this, the company for that time brake up, and he was returned to his prison again.

The last and final appearance of George Marsh before the Bishop.

WIthin three weeks after this, or thereaboutes, in y ^e said Chapel and in like sort as before, the said Bishop and others before named there being assembled, the said George Marshe was brought by the keeper and others with bills and diverse weapons, before them, where first the said Chancellor by way of an Oration declared unto the people present, the said Bishops charge and burning charity, who even like as a good shepherd doth see to his flock, that none of his sheep hath the scabbe or • there disease for infecting other clean sheep, but will save & cure the said scabbed sheep: so his Lordship had sent for the said George Marshe there present, as a scabbed sheep, and had weeded him out for corrupting others, and had done what he could in showing his charitable disposition towards y ^e said Marsh, to reduce him frō his naughty heresies: but all that he could do, would not help: so that he was now determined, if the said Marsh would not relent & abjure, to pronounce and give sentence definitive against him. Wherefore he bad the said George Marshe to be now well advised, what he would do: for it stood upon his life: and if he would not at that present forsake his heretical opinions, it would be after the Sentence given, to late, though he would never so gladly desire it.

Then the said Chancellor first asked him whether he were not one of the Bishops Dioces? To the which he answered, that he knew not how large his Diocese was, for his continuance was at Cambridge. But then they replied and asked, whether he had not lately been at Dean Parish in Lancashyre, and there abode? And he answered yea.

Then the Chancellor read all his former answers that he made in that place at his former examination▪ & at everyone he asked him whether he would stick to y ^e same or no? To the which he answered again, yea, yea▪

How say you then to this, quoth the Chancellor? In your last examinatiō, amongst many other damnable & schismatical heresies, you said, that the Church and doctrine taugh and set forth in king Edward's time, was the true Church, & the doctrine, the doctrine of the true Church & that the Church of Rome is not y ^e true & catholic church.

I so said in deed, quoth Marshe, and I believe it to be true. Here also others took occasion to ask him (for that he denied the Bishop of Rome's authority in England) whether Linus, Anacletus, and Clement, that were Bishops of Rome, were not good men, and he answered yes, and diverse others: but (said he) they claimed no more authority in England, then the Bishop of Canterbury doth at Rome: and I strive not, (quoth he) with the place neither speak I against the person of the Bishop, but against his doctrine, which in most points is repugnant to the doctrine of Christ.

Thou art an arrogant fellow in deed then, said the Bishop. In what article is the doctrine of the Church of Rome repugnant to the doctrine of Christ?

To whom George Marshe answered & said: Oh my Lord: I pray you judge not so of me: I stand now upon the point of my life and death: & a man in my case hath no cause to be arrogant, neither am I, God is my record. And as concerning the disagreement of y ^e doctrine, among many other things the Church of Rome erreth in the Sacrament. For where Christ in y ^e institution thereof, did as well deliver the cup, as the bread: saying Drink ye all of this, & Mark reporteth that they did drink of it: in like manner S. Paul delivered it unto the Corinthians. And in y ^e same sort also was it used in the primitive church by the space of many hundredth years. Now the Church of Rome both taketh away one parre of the Sacrament from the Laity. Wherefore, if I could be persuaded in my conscience by God's word, that it were well done, I could gladly yield in this point.

Then said the Bishop. Non disputandum est cum haeretico That is, There is no disputing with an heretic. And therefore when all his answers were read, he asked him whether he would stand to the same, being as they were (said he) full of heresy, or else forsake them and come unto the catholic Church?

To whom he made this full answer, and said: that he held no heretical opinion, but utterly abhorred at kind of heresy, although they most untruly so did slander him. And he desired all the people present to bear him wi • nesse (if hereafter any would slander him and say y ^t he held any grievous heresy) that in all Articles of Religion, he he held none other opinion, then was by law most godly established and publicly taught in England at the death of king Edward the vi. and in the same pure Religion and doctrine he would (by God's grace) stand, live, & die. And here the Chancelor spake to one Leache, which • tode near unto Marshe, and bad him stand farther from him, for his presence did him no good.

This being done, the Bishop took out a writing of his bosom, & begā to read the sentence of condēnatiō: but when the bishop had read almost half thereof, the Chancellor called to him and said: good my Lord, stay, stay, for if ye proceed any further, it will be to late to call it again and so the B. stayed. Then his popish Priests and many other of the ignorant people called upon Marsh, with many earnest words to recant, and amongst other one Pulleyn a Shomaker said to him: for shame man remember thyself and recant. They bad him kneel down and pray and they would pray for him: So they kneeled down, and he desired them to pray for him, and he would pray for thē.

The Bishoppe then asked him again, whether he would not have the Queens mercy in time: and he answered he did gladly desire the same, & did love her grace as faithfully as any of them: but yet he durst not deny his Savior Christ, for loosing his mercy everlasting, and so win everlasting death.

Then the Bishop put his spectacles again upon his nose, & read forward his sentence, about v. or vi. lives, and there again the Chancellor with a glauering and smiling countenance, called to the B. and said: Yet good my Lord once again stay, for if that word be spoken, all is past no relentyng will then serve: and the Bishop (pulling of his spectacles) said: I would stay and if it would be.

How sayst thou (quoth he) wilt thou recant? Many of the Priests and ignorant people bad him so do, and call to God for grace: and pulled him by y ^e sleeve and bad him recant and save his life. To whom he answered: I would as fain to live as you, if in so doing, I should not deny my master Christ, and again he should deny me before his father in heaven.

So the bishop read out his sentence unto the end and straight after said unto him. Now will I no more pray for thee, then I will for a dog. And Marshe answered, y ^t notwithstanding, he would pray for his Lordship: & after this the bishop delivered him unto the Sheriffs of the city. Then his late keeper bad him fare well good George, w ^t weeping tears, which caused y ^e officers to carry him to a prisō at the Northgate, where he was very straitly kept until the time he went to his death, during which time he had small comfort or relief of any worldly creature.

For being in y ^e dongeon or dark prison, none y ^t would him good, could speak w ^t him, or at least durst enterprise so to do for fear of accusation: and some of the Citizens which loved him in God for the gospel sake (whereof there were but a few) although they were never acquainted with him, would sometime in the evening at a hoale upon the wall of the City (that went into the said dark prisō) call to him, and ask him how he did. He would answer them most cheerfully, that he did well, and thanked God most highly that he would vouchsafe of his mercy to appoint him to be a witness of his truth, and to suffer for the same, wherein he did most rejoice, beseeching him that he would give him grace not to faint under the Cross, but patiently bear the same to his glory and comfort of his Church: with many other like godly sayings at sondrye times, as one that most desired to be with Christ. Once or twice he had money cast him in at the same hole, about ten pence at one time, & 2. shillings at another time: for which he gave God thanks, and used the same to his necessity.

When the time and day appointed came that he should suffer: the Sheriffs of y ^e City (whose names were Amry & Couper) with their Officers and a great mumber of poor simple Barbers, with rousty Billes & Polaxes, went to the Northgate, & there took out the said George Marsh, who came with them most humbly & meekly, with a lock upon his feet. And as he came upon the way towards y ^e place of execution, some folks proferd him money, & looked that he should have gone with a little purse in his hand (as the manner of felons was, accustomed in that City in times past, at their going to execution) to y ^e end to gather money to give unto a priest to say Trentals of Masses for thē after their death, whereby they might (as they thought) be saved: but Marsh said he would not as thē be troubled w ^t meddling with money, but willed some good man to take the money, if y ^e people were disposed to give any, & to give it unto the prisoners or poor people. So he went all the way unto his death, w ^t his book in his hand, looking vpō the same, & many of y ^e people said: this mā goeth not unto his death as a thief, or as one that deserveth to die.

Now when he came to the place of execution w ^t out the City, near unto Spittle boughton, one Uawdrey, being then deputy chamberleine of Chester, shown Marshe a writing under a great seal, saying, that it was a pardon for him if he would recant. Wherat Marsh answered, that he would gladly accept the same (and said farther, that he loved the Queen) but for as much as it tended to pluck him frō God, he would not receive it upon that condition.

After that, he began to speak to the people showing the cause of his death, and would have exhorted them to stick unto Christ. Whereupon one of the Sheriffs said: George Marshe, we must have no sermoning now. To whom he said, Mayster, I cry you mercy: and so kneeling down made his prayers, and then put of his clothes unto his shirt, and then was he chayned unto the post, having o number of Fagottes under him, and a thing made like a firkin, with pitch and tarre in the same over his head: & by reason the fire was unskillfully made, and that the wind did drive the flame to and fro, he suffered great extremity in his death, which notwithstanding he abode very patiently.

Wherein this in him is to be noted, that when as he had been a long time tormented in y ^e fire without moving having his flesh so broiled and puffed up that they which stood before him vnneth could see the chain wherewith he was fastened, and therefore supposed no less but he had been dead, notwithstanding suddenly he spread abroad his arms, saying: father of heaven have mercy upon me, & so yielded his spirit into the hands of the Lord.

Upon this, many of y ^e people said that he was a martyr, and died marvelous patiently and godly. Which thing caused the Bishop shortly after to make a Sermon in the Cathedral Church, and therein affirmed, that the said Marshe was an heretic, burnt like an heretic, & was a firebrand in hell.

In recompense of this his good and charitable sermō within short time after, the just judgment of God appeared upon the said Bishop: recompensing him in such wise, that not long after he turned up his heels and died. Upon what cause his death was gendred. I have not here precisely to pronounce, because the rumour and voice of y ^e people is not always to be followed. Notwithstanding such a report went in all men's mouths, that he was burned of an harlot. Whereupon whether he died or no, I am not certain, neither dare lean to much upon public speech. Albeit this is certain, that whē he was afterward searched being dead, by some of his secret friends & certain Aldermen for stoppyng the rumour of y ^e people, this maydenly Priest and Bishop was found not to be free frō certain appearance, which declared but small virginity in him, & that the rumour was not raised up altogether vpō naught, amongst the people. But of this I will stay, and proceed no further, not because more cā not be said, but because I will not be so uncharitable in defacing these men, as they are cruel in condemning God's servants to death.

Letters of George Marshe.

This good mā wrote diverse and sundry letters out of prison besides his examinations, as before ye have heard. Touching the which his examinations, this letter first he sendeth to his friends, the copy whereof here followeth.