Acts and Monuments Volume 2 Part 1

The places of the Doctors alleged before in Doctor Taylours Letter.

S. Cyprian in his 11. Epistle. Lib. 1.

THis question was asked of S. Cyprian, what should be done with those religious persons, that could not keep their chastity as they had vowed. He answered thus: Thou doest ask what we do judge of Virgins, which after they had decreed to live chastely, are afterward found in one bed with a man. Of the which thou sayst that one of them was a Deacon. We do with great sorrow see the great ruin of many persons which cometh by the reason of such unlawful and perilous cōpanying together. Wherefore, if they have dedicate themselves unto Christ in faith, to live purely and chastely, then let them so remain without any fable and strongly & steadfastly abide the reward of virginitye. But & if they will not abide, or else cannot abide: then it is better to mary, then for to fall into the fire of concupiscence: And let thē give to the brethren & sisterne none occasion of slander. &c.

Saint Augustine in his book, De bono coniugali ad Iulianum.

CErtayne men do affirm, those men to be aduouterers, that do marry, after that they have vowed chastity. But I do affirm that those men do grievously sin, the which do separate them. &c.

Ambrose. 32. Quest. 1. Cap. Integritas.

CHastitye of the body ought to be desired of us: the which thing I do give for a counsel, and do not command it imperiously. For Virginity is a thing that alonelye ought to be counseled, but not to be commanded: it is rather a thing of voluntary will and not a precept.

A brief recapitulation out of Doctor Taylours causes afore touched for the Reader, more evidently to see how the Papists do against their own knowledge, in forbiddinge Pristes Marriage.

THe Popes Clergy forbidding Ecclesiastical persons to mary, do against their conscience & knowledge as may well be proved by these causes hereunder following.

1. First, they know that Matrimony in the old testament, De iure institutionis, is indifferently permitted to all men without any exception.

2. Secondly, they know, that in the Old Testament, De facto, both Priests, Levites, Prophets, Patriarchs, and all other had their wives.

3. Thirdly, they know that Matrimony was permitted & instituted of God for two principal ends: to wit, for procreation, and avoiding of sin.

4. Fourtly, they know, that in the old testament, God, not only instituted and permitted Matrimony to be free, but also induceth & appointeth mē to mary and take wives, in these words: It is not good for a man to be alone. &c.

5 Fifthly, they know, that in the new testament S. Paul permitteth the state of Matrimony free to all men, having not the gift of continency, and forbiddeth none.

6. Sixthly, they know that in the New Testament the said S. Paul not only permitteth, but also expressly willeth & chargeth men having not the gift, to mary, saying: For avoiding fornication let every man have his wife. &c.

7. Seventhly, they know that in the New Testament the said S. Paul, not only permitteth and commaūdeath, but also commendeth and praiseth the state of Matrimonye, Hebr. 13. Calling it honorable: and the bedcompany to be undefiled. &c.

8. Eighthly, they know, that in the new testament Christ himself, not only was not conceived nor borne of the virgins before she was espoused in matrimonye, but also that both he and his blessed mother did beutify and honor the state of matrimony with their presence: yea in the same began his first miracle.

9. Ninthly, they know, both by the old testament & new, that marriage is no impediment to walk in the obedience of God's commandment, for both Abraham carried into the land of Canaan his old, yea and barrayne wife, the virtuous woman Sara with him: & also to Isaac, Jacob, Moses, David, and other, their marriage was no impedemēt to them to talk with God: neither to other Levites, bishops, and Priests in the time both of the old testament, & of the new. Agayne, neither was it a let to Peter, Philip, & other both to have their wives with them, and also to supply the office of Apostleship.

10. Tenthly, they know both by the old testament & new, y ^t sinful fornicatiō & adultery depriveth man of God's favor & graces of the holy Ghost, which graces especially be requisite in men of the Church.

11. Eleventhly they know in their own secret conscience, & by experience, that neither they which enjoin this vow of chastity, nor they which take it, do observe the vow of chastity. Whereupon rise inconveniences more then can be expressed: but the Lord above knoweth all, besides the secret murders peradventure of many a poor infant. &c.

12. Twelfthly, they know, by S. Cyprian. Epist. 11. and S. Augustine. Lib. De bono coniugali ad Iulianum, that a vow is no impediment sufficient to let Matrimony, or to divorce the same.

13. Thirtenthly, they know that Chrysostom affirmeth it to be an heresy to say, that a bishop may not have a wife.

14. Fourtenthly, they know that S. Ambrose. 32. q. 1. Integritas, will have no commandment, but counsel only to be given, touching the observing of virginity.

15. Fiftenthlye, they know that before the time of Pope Hildebrand, that is, during that time of 1000. years after Christ, marriage was never restrained by any forceable necessity of vow, from men of the Church.

16. Sixtenthly, they know, that S. Paul calleth it the doctrine of devils, to forbid meats, and marriage which God hath left free with thanks giving for necessity of man and woman.

After that Doct. Taylor thus with great spirit and courage had answered for himself, and stoutly rebuked his adversaries for breaking their oth made before to king Henry and to king Edward his son, and for betraying the realm into the power of the Romain bishop, they perceiving that in no case he could be stirred to their wills and purpose, that is, to turn with them from Christ to Antichrist, committed him thereupon to prison again, where he endured till the last of January.

*D. Taylor the fourth time with M. Bradford, and M. Saunders, brought before Winchester and other Bishops.

VPon which day & year aforesaid, D. Tailor and M. Bradford, and M. Saunders were again called to appear before the bishop of Winchester, the bishop of Norwich, of London, of Salisbury, and of Duresme, and there were charged again with heresy & schism, and therefore a determinate answer was required: whether they would submit themselves to the Roman bishop & abjure there errors or else they would according to their laws proceed to their condemnation.

When D. Taylor and his fellows, M. Bradford and M. Saunders heard this, they answered stoutly and boldly, that they would not depart frō the truth which they had preached in king Edwards days, neither would they submit themselves to the romish Antichrist but they thanked God for so great mercy, that he would cal them to be worthy to suffer for his word and truth.

When the Bishops saw them so boldly, constanly, and immovably fixed in the truth, they read y ^e sentence of death upon them, which whē they had heard, they most joyfully gave God thanks, and stoutly said unto the Bishops: We doubt not but God the righteous Judge, will require our blood at your hands, and the proudest of you all shall repent this receiving again of Antichrist, and your tyranny that ye now show against the flock of Christ.

So was Doctor Taylor now condemned, committed to the Clinke, & the keepers charged straitlye to keep him: for ye have now another manner of charge (quoth the Lord Chancellor) then ye had before: therefore look ye take heed to it.

Whē the keeper brought him toward the prison, y ^t people flocked about to gase vpō him: unto whō he said: God be praised (good people) I am come away from thē undefiled, & will confirm the truth with my blood. So was he bestowed in the Clincke till it was toward night, and thē he was removed to the Counter by the Poultry.

When D. Taylor had lain in the said Counter in the poultry a seuennight or there aboutes prisoner, the fourth day of February, Anno 1555. Edmund Boner Bishop of London with others, came to the said Counter to disgrade him, bringing with them such ornaments, as do appertain to their massing Mūmerry. Now being come, he called for the said D. Taylor to be brought unto him (the bishop being then in the chamber, where the keeper of the Counter and his wife lay.) So D. Taylor was brought down frō the chamber above that, to the said Boner. And att his coming, the Bishop said: Mayster Doctor, I would you would remember yourself, and turn to your mother holy Church: so may you do well enough, and I will sue for your pardon. Wherunto M. Taylor answered: I would you and your fellows would turn to Christ. As for me I will not turn to Antichrist. Well (quoth the bishop) I am come to disgrade you: wherefor put on these vestures. No (quoth Doct. Taylor) I will not. Wilt thou not, said the Bishop? I shall make thee, ere I go. Quoth Doct. Taylor, you shall not by the grace of God. Thē he charged him upon his obedience to do it: but he would not do it for him.

So he willed another to put them on his back: & whē he was thoroughly furnished therewith, he set his hands by his side, walking up and down, and said: how say you my Lord, am I not a goodly fool? how say you my masters? If I were in cheap, should I not have boys enough to laugh at these apish toys, & toying trumpery? So the bishop scraped his fingers thūbes, & the crown of his head, and did the rest of such like devilish obseruaunces.

At the last, when he should have given D. Taylor a stroke on the breast with his Crosierstaffe, the Bishops Chapleine said: my Lord strike him not, for he will sure strike again. Yea by S. Peter will I, quoth Doct. Taylor. The cause is Christ's: and I were no good Christian if I would not fight in my Maysters quarrel. So the bishop laid his curse upon him, but stroke him not. Then D. Taylor said: though you do curse me, yet God doth bless me. I have the witness of my conscience, that ye have done me wrong and violence: And yet I pray God (if it be his will) forgive you. But from the tyranny of the Bishop of Rome, & his detestable enormities, good Lord deliver us. And in going up to his chamber, he still said: God deliver me from you, God deliver me frō you. And when he came up, he told Master Bradford (for they both lay in one chamber) that he had made the Bishop of London afearde: for (saith he laughingly) his Chapleine gave him counsel not to strike me with his Crosierstaffe, for that I would strike again: and by my troth (said he rubbing his hands) I made him believe I would do so in deed.

The night after that he was disgraded, his wife and his son Thomas resorted to him, and were by the gentleness of the keepers permitted to sup with him. For this difference was ever found between the keepers of the bishops prisons, and the keepers of the kings prisons: that the Bishops keepers were ever cruel, blasphemous, and tyrannous, like their Maysters: but the Keepers of the kings prisons shown for the most part, as much favor, as they possible might.

So came Doctor Taylours wife, his son, and John Hull his servant, to sup with him: and at their coming in afore supper, they kneeled down and prayed, saying the Litany.

After supper walking up and down, he gave GOD thanks for his grace, that had so called him and given him strength to abide by his holy word: and turning to his son Thomas: My dear son (said he) almighty God bless thee, & give thee his holy spirit, to be a true servant of Christ, to learn his word, and constantly to stand by his truth all thy long life. And my son, see that thou fear God always. Flee from all sin & wicked living: be virtuous, serve God with daily prayer, and apply thy book. In any wise see thou be obedient to thy Mother, love her, and serve her: be ruled by her now in thy youth, and follow her good counsel in all things. Beware of lewd company of young men that fear not God, but follow their lewd lusts and vain appitites. Flye from Whooredome, and hate all filthy living, remembering that I thy father do die in the defense of holy marriage. And another day whē god shall bless thee, love & cherish the poor people, & count that thy chief riches is to be rich in alms: and when thy mother is waxed old, forsake her not, but provide for her to thy power, and see that she lack nothing: For so will GOD bless thee, and give the long life upon earth and prosperity: which I pray God to grant thee.

Then turning to his wife: My dear wife (quoth he) continue steadfast in the fear and love of God, keep yourself undefiled from their Popysh Idolatryes, and superstitions. I have been unto you a faithful yokefelow, and so have you been unto me, for the which I pray GOD to reward you, and doubt you not dear wife, but God will reward it.

Now the time is come that I shall be taken from you, & you discharged of the wedlock bond towards me: therefore I will give you my counsel what I think most expedient for you. You are yet a childbearing woman, and therefore it will be most convenient for you to marry. For doubtless you shall never be at a convenient stay for yourself and our poor children, nor out of trouble, till you be married. Therefore as soon as God will provide it, marry with some honest faithful man that feareth God. Doubt you not, God will provide an honest husband for you, & he will be a merciful father to you▪ and to my children: whom I pray you, bring up in the fear of God, & in learning, to the uttermost of your power, and keep them from this romish Idolatry. When he had thus said, they with weeping tears prayed together, and kissed one the other: & he gave to his wife a book of the Church service, set out by Kyng Edward, which in the time of his imprisonment he daily used. And unto his son Thomas he gave a Latin book, containing the notable sayings of the old martyrs, gathered out of Ecclesiastica historia: & in the end of that book he wrote his Testament and last Vale, as hereafter followeth.

The last will and Testament of Doctor Rowland Taylor, Parson of Hadley.

Psalm. 27.

The Lord is my light and my salvation: whom then shall I fear.

Roma. 8.

God is he that justifieth: who is he that can condemn?

Psalm. 30.

In thee O Lord have I trusted, let me never be confounded.

On the next morrow, after that Doct. Tailor had supped with his wife in the Counter (as is before expressed) which was the fifth day of February, the Sheriff of London, with his Officers came to the Counter by two of the clock in the morning, and so brought forth Doctor Taylor, and without any light lead him to the Wolsacke, an Inn without Algate. D. Taylours wife suspecting that her husband should that night be carried away, watched all night within S. Butolphes Churchporch beside Algate, having with her two children, the one named Elizabeth of xiv. years of age (whom being left without father or mother, Doctor Taylor had brought up of alms from iii. years old) the other named Mary, D. Taylours own daughter.

Now, when the Sheriff & his company came against S. Butolphes church, Elizabeth cried saying: O my dear father. Mother, mother, here is my father led away. Then cried his wife: Rowland, Rowland, where art thou? for it was a very dark morning, that the one could not see the other. D. Taylor answered: dear wife, I am here, and stayed. The Sheriffs men would have led him forth, but the Sheriff said: stay a little masters, I pray you, and let him speak with his wife, and so they stayed.

Then came she to him, and he took his daughter Mary in his arms, and he, his wife, and Elizabeth kneeled down & said the Lord's prayer. At which sight the Sheriff wept apase, & so did diverse other of y ^e company. After they had prayed, he rose up & kissed his wife, & shook her by the hand, & said: Farewell my dear wife, be of good comfort, for I am quiet in my conscience. God shall stir up a father for my children. And then he kissed his daughter Mary and said: God bless thee, and make thee his servant: & kissing Elizabeth, he said: God bless thee. I pray you all stand strong & steadfast unto Christ & his word, & keep you from idolatry. Thē said his wife: God be with thee dear Rowland. I will with God's grace meet thee at Hadley.

And so was he led forth to the Woolsacke, and his Wife followed him. As soon as they came to the Woolsacke, he was put into a chamber, wherein he was kept with four Yeomen of the Gard, and the Sheriffs men. Doctor Tailor, as soon as he was come into the chamber, fell down on his knees & gave himself wholly to prayer. The Sheriff then seeing D. Taylours wife there, would in no case grant her to speak anymore with her husband, but gently desired her to go to his house and take it as her own, & promised her she should lack nothing, & sent two Officers to conduct her thither. Notwithstanding, she desired to go to her mothers, whither the Officers led her, and charged her mother to keep her there, till they came again.

Thus remained Doctor Taylor in the Woolsacke, kept by the Sheriff and his company, till 11. of the clock. At which time the Sheriff of Essex was ready to receive him: and so they set him on horseback within the Inn, the gates being shut.

At the coming out of the gates, John Hull (before spokē of) stood at the rayles with Thomas Doctor Taylours son. When Doctor Taylor saw them, he called them, saying: Come hither my son Thomas. And John Hull lifted the child up, and set him on the horse before his father. And Doct. Taylor put of his hatt and said to the people that stood there looking on him: good people, this is mine own son, begot̄ of my body in lawful matrimony: and God be blessed for lawful matrimony. Then lift he his eyes towards heaven, & prayed for his son, laid his hat upon the childes head, & blessed him, and so delivered y ^e child to John Hull, whō he took by the hand: & said: farewell John Hull, the faythfullest servant y ^t ever man had. And so they rod forth, the Shriffe of Essex with four yeomen of the Gard, and the Shriffes men leading him.

When they were come almost at Burntwood, one Arthur Faysie, a man of Hadley, who before time had been Doctor Taylours servant, met with them, and he supposing him to have been at liberty, said: Mayster Doctor I am glad to see you again at liberty, and came to him, & took him by the hand. Soft Syr (quoth the Sheriff) he is a prisoner: what hast thou to do with him? I cry you mercy (said Arthur) I knew not so much, and I thought it none offense to talk to a true man. The Shyriffe was very angry with this, and threatened to carry Arthur with him to prison: notwithstanding, he bad him get him quickly away & so they rode forth to Burntwood: where they caused to be made for D. Taylor a close hood, with two holes for his eyes to look out at, & a slit for his mouth to breath at. This they did, that no man should know him, nor he speak to any man. Which practice they used also with others. Theyr own consciences told them, that they lead innocent lambs to the slaughter. Wherefore they feared, least i • the people should have heard them speak, or have seen them, they might have been much more strengthened by their godly exhortations, to stand steadfast in God's word, and to • ye the superstitions and Idolatries of the Papacy.

All the way Doct. Taylor was joyful and merry, a • one that accounted himself going to a most pleasant banquet or bridal. He spake many notable things to the Sheriff and Yeomen of the Gard that conducted him, and often̄ moved them to weep through his much earnest calling upon them to reap̄t, and to amend their evil and wicked living. Oftentimes also he caused them to wonder and rejoice, to see him so constant and steadfast, void of all fear, joyful in heart, & glad to die. Of these yeomē of the gard, three used D. Tailor friendly, but the fourth (whose name was Homes) used him very homely, unkindly, and churlishly.

At Chelmesford met them the Sheriff of Suffolk, there to receive him, and to carry him forth into Suffolk. And being at supper, the Sheriff of Essex very earnestly labored him to return to the Popish Religion, thinking with fair words to persuade him, and said good master Doctor, we are right sory for you, considering what loss is of such one as ye might be if ye would: God hath givē you great learning and wisdom, wherefore ye have been in great favor and reputation in times past with the Counsel and highest of this realm. Besides this, ye are a mā of goodly personage, in your best strength, & by nature like to live many years, and without doubt, ye should in time to come be in as good reputation as ever ye were, or rather better. For ye are well beloved of all men, as well for your virtues as for your learning: and me think it were great pity you should cast away yourself willingly, & so come to such a painful and shameful death. Ye should do much better to revoke your opinions, and return to the Catholic Church of Rome, acknowledge the Popes holiness to be the supreme head of the universal church, & reconcile yourself to him. You may do well yet, if you will: doubt ye not but ye shall find favor at the Queens hands, I & all these your friends will be suitors for your pardon: which no doubt, ye shall obtain. This council I give you, good Mayster Doctor, of a good heart, a good will toward you: and thereupon I drink to you. In like manner said all the yeomen of the Gard: upon that condition Master Doctor we will all drink to you.

When they had all drunk to him, & the cup was come to him, he stayed a little, as one studying what answer he might give. At the last, thus he answered and said: Master Sheriff, and my Maysters all, I heartily thank you of your good will. I have harkened to your words and marked well your councils. And to be plain with you, I do perceive that I have been deceived myself, and am like to deceive a great many of hadley, of their expectatiō. With that word they all rejoiced. Yea good Mayster Doctor (quoth the Sheriff) God's blessing on your heart: hold you there still. It is the comfortablest word, that we heard you speak yet. What? should ye cast away yourself in vain? Play a wise man's part, & I dare warrant it, ye shall find favor. Thus they rejoiced very much at the word, and were very merry.

At the last: good Mayster Doctor (quoth the Sheriff) what meant ye by this, that ye said ye think ye have been deceived yourself, and think ye sh •• deceive many one in Hadley? Would you know my meaning plainly, quoth he? Yea (quoth the Sheriff) good Mayster Doctor, tell it us plainly.

Then said Doctor Taylor, I will tell you how I have been deceived, and as I think, I shall deceive a great many. I am as you see, a man that hath a very great carcass, which I thought should have been buried in Hadley Churchyarde if I had died in my bed, as I well hoped I should have done: but herein I see I was deceived: and there are a great number of worms in Hadley Churchyard, which should have had ioly feeding upon this cariō, which they have looked for many a day. But now I know we be deceived, both I and they: for this carcass must be burnt to ashes and so shall they lose their bayt and feding, that they looked to have had of it.

When the Sheriff and his company heard him say so, they were amazed, and looked one on another, maruelling at the man's constant mind, that thus without all fear, made but a jest at the cruel torment, and death now at hand prepared for him. Thus was their expectation clean disapoynted. And in this appeareth what was his meditation in his chiefest wealth & prosperity: namely, that he should shortly die & feed worms in his grave: which meditation if all our Bishops, & spiritual men had used, they had not for a little worldly glory forsaken the word of God, & truth, which they in king Edward's days had preached and set forth, nor yet to maintain the Bishop of Rome's authority, have committed so many to the fire as they did.

But let us return to Doctor Taylor, who at Chelmesford was delivered to the Sheriff of Suffolk; and by him conducted to Hadley, where he suffered. When they were come to Lanham, the Sheriff staid there two days: and thither came to him a great number of Gentlemē and Justices upon great horses, which all were appointed to aid the Sheriff. These Gentlemen labored Doctor Tailor very sore, to reduce him to the Romish religiō, promising him his pardō (which said they) we have here for you. They promised him great promotions, yea a Bishopric if he would take it: but all their labor & flattering words were in vain. For he had not built his house upon the sand in peril of falling at every puff of wind, but upon the sure and unmovable rock Christ. Wherefore he abode constant and unmovable unto the end.

After two days, the Sheriff & his company led Doctor Taylor towards Hadley, and coming within a two mile of hadley, he desired to light of his horse to make water: which done, he lept, and set a friske or twain, as mē commonly do in daunsing. Why Master Doctor (quoth the Sheriff) how do you now? He answered: Well God be praised, good Mayster Sheriff. Never better: for now I know I am almost at home. I lack not past two stiles to go over, and I am even at my fathers house. But master Shiriff (said he) shall not we go through Hadley? Yes said the Sheriff, you shall go through Hadley. The said he: O good Lord, I thank thee. I shall yet once ere I die see my flock, whom thou Lord knowest I have most heartily loved, and truly taught. Good Lord bless them, & keep them steadfast in thy word and truth.

Whē they were now come to Hadley, and came riding over the bridge, at the bridgefoote waited a poor man with five small children: who when he saw D. Taylor, he and his children fell down upon their knees, and held up their hands, and cried with a loud voice, and said: O dear father, and good shepherd, Doctor Taylor: God help & succor thee, as thou hast many a time succoured me, and my poor children. Such witness had the servant of God of his virtuous & charitable alms givē in his life time. For God would now the poor should testify of his good deeds, to his singular comfort, to the example of others, and confusion of his persecutors and tyrannous adversaries. For the Sheriff and other that lead him to death, were wonderfully astonied at this: and the Sheriff sore rebuked the poor man for so crying. The streets of Hadley were beset on both sides the way with men and women of the town and country, who waited to see him: whom when they beheld so led to death, w ^t weeping eyes and lamentable voices they cried, saying one to another: ah good Lord, there goeth our good shepherd from us, that so faythfullye hath taught us, so fatherly hath cared for us, & so godly hath governed us. O merciful God: what shall we poor scattered Lambes do? What shall come of this most wicked world? Good Lord strengthen him and comfort him: with such other most lamemtable and pitious voices. Wherefore the people were sore rebuked by the Sheriff and the Catchpoles his men, that led him. And Doct. Taylor evermore said to the people: I have preached to you God's word & truth, and am come this day to seal it with my blood.

Comming against the Alms houses, which he well knew, he cast to the poor people money, which remained of that good people had given him in time of his imprisonment. As for his living, they took it from him at his first going to prison, so that he was sustained all the time of his imprisonment by the charitable alms of good people that visited him.

Therefore the money that now remained, he put in a gloue ready for the same purpose, & (as is said) gave it to the poor Almesmē standing at their doors to see him. And coming to the last of the alms houses, and not seeing the poor that there dwelt ready in their doors, as the other were, he asked: is the blind man and blind woman, that dwelt here, alive? It was answered yea: they are there within. Then threw he gloue and all in at the window, & so rode forth.

Thus this good father and prouider for the poor, now took his leave of those, for whom all his life he had a singular care and study. For this was his custom, once in a fortnight at the least, to call vpō Syr Henry Doyll, and others the rich Clothmakers, to go with him to the almeshouses, and there to see howe the poor lived: what they lacked in meat, drink, clothing, bedding, or any other necessaries. The like did he also to other poor men that had many children, or were sick. Then would he exhort & comfort them, and where he found cause, rebuke the unruly, and what they lacked, that gave he after his power: and what he was not able, he caused the rich and wealthy men to minister unto them. Thus shown he himself in all things an example to his flock, worthy to be followed: & taught by his deed, what a great treasure alms is to all such, as cheerfully for Christ's sake do it.

At the last, coming to Aldam Common, the place assigned where he should suffer, and seeing a great multitude of people gathered thither, he asked what place is this, & what meaneth it that so much people are gathered hither? It was answered: It is Aldham Cōmon, the place where you must suffer: and the people are come to look vpō you. Then said he: thanked be God, I am even at home, and so light from his horse, and with both his hands, rent the hood from his head.

Now was his head notted euilfauoredly, and clypped much like as a man would clippe a fools head: which cost the good Bishop Boner had bestowed upon him, when he disgraded him. But whē the people saw his reverend and ancient face, with a long white beard, they burst out with weeping tears, and cried saying: God save thee good D. Taylor. Jesus Christ strengthen thee, and help thee. The holy Ghost comfort thee: with such other like Godly wishes. Then would he have spoken to y ^e people: but the yeomen of the Gard were so busy about him, that as soon as he opened his mouth, one or other thrust a tip staff into his mouth, and would in no wise permit him to speak.

Then desired he license of the Sheriff to speak: but y ^e Sheriff denied it to him, and bad him remember his promise to the Counsel.

Well (quoth Doctor Taylor) promise must be kept. What this promise was, it is unknown: but the common fame was, that after he and others were condemned, the Consell sent for them, and threatened them, they would cut their tongues out of their heads, except they would promise, that at their deaths they would keep silence, and not speak to the people: Wherefore they desirous to have the use of their tongues, to call vpō God as long as they might live, promised silence. For the Papists feared much, least this mutation of religion, from truth to lies, from Christ's ordinances to the Popish traditions, should no • so quietly have been received, as it was, especially this burning of y ^e Preachers: but they measuring others minds by their own, feared lest the tumult or uproar might have been stirred, the people having so just a cause not to be contented with their doings, or else (that they most feared) y ^e people should more have been confirmed by their godly exhortations to stand steadfast against their vain Popish doctrine, & idolatry. But thanks to God, which gave to his witnesses faith and patience, with stout and manly hearts to despise all torments: neither was their so much as any one man that once shown any sign of disobedience toward y ^e magistrates. They shed their blood gladly in the defense of y ^e truth, so leaving example unto all men of true & perfect obedience: which is to obey God more then mē, and if need require it, to shed their own blood rather then to depart from God's truth.

Doctor Taylor perceiving that he could not be suffered to speak, sat down, and seeing one named Soyce, he called him and said: Soice, I pray thee come & pull of my bootes & take them for thy labor. Thou hast long looked for thē, now take them. Thē rose he up, and put of his clothes unto his shirt, and gave thē away. Which done, he said with loud voice: Good people, I have taught you nothing but God's holy word, and those Lessons that I have taken out of God's blessed book, the holy Bible: and I come hither this day to seal it with my blood. With that word Homes, yeoman of the Gard, aforesaid, who had used doctor Taylor very cruelly all the way, gave him a great stroke upon the head with a waster, and said: Is that the keeping of thy promise, thou heretic: Then he seeing they would not permit him to speak, kneled down and prayed, & a poor woman that was among the people, stepped in & prayed with him: but her they thrust away, and threatened to tread her down with horses: notwithstanding she would not remove, but abode and prayed with him. When he had prayed, he went to the stake and kissed it, and set himself into a pitch barrel, which they had set for him to stand in, and so stood with his back upright against the stake, with his hands folded together, and his eyes toward heaven, & so he continually prayed.

Then they bound him with chains: and the Sheriff called one Richard Doningham a Butcher, and commanded him to set up Fagots: but he refused to do it, and said: I am lame Syr, and not hable to lift a Fagot. The Shyrriffe threatened to send him to prison: notwithstanding he would not do it.

Then appointed he on Mulleine of Carsey, a man for his virtues fit to be a hang man, and Soice a very dronkard, and Warwick, who in the commotion time in king Edward's days, lost one of his ears for his seditious talk, amongst whō was also one Robert King a deviser of Interludes, who albeit was there present & had doing there with the gunnepouder, what he meant and did therein (he himself saith he did it for the best, and for quick dispatch) the Lord knoweth which shall judge all, more of this I have not to say.

These four were appointed to set up the Fagots and to make the fire, which they most diligently did: and this Warwick cruelly cast a Fagot at him, which light upon his head, and brake his face, that the blood ran down his visage. Then said Doctor Taylor: Oh friend, I have harm enough, what needed that.

Furthermore Syr John Shelton there standing by as Doct. Taylor was speaking and saying the Psalm Miserere in English, stroke him on the lips: ye knave, said he, speak Latin, I will make thee. At the last they set to fire: and Doctor Taylor holding up both his hands, called vpō God, and said: Merciful father of heaven, for Jesus Christ my Saviors sake, receive my soul into thy hands. So stood he still without either crying or moving, with his hands folded together, till Soice with an Halberd stroke him on y ^e head that the brains fell out, and the dead corpse fell down into the fire.

Thus rendered the man of God his blessed soul into the hands of his merciful father, and to his most dear and certain Savior Jesus Christ, whom he most entyrelye loved, faithfully and earnestly preached obediently followed in living, and constantly glorified in death.

They that were present and familiarlye conversant

The same morning, when he was called up by the shiriffe to go to his burning (about three of the clock in the morning) being suddenly awaked out of his sound sleep he sat up in his bed, and putting on his shyrt, had these words (speaking somewhat thick after his accustomed manner:) Ah horson thieves, ah horson thieves, rob God of his honor, rob God of his honor? Afterward being risen and tying his points, he cast his arms about a balk which was in the chamber between Mayster Bradfordes bed & his: and there hanging by the hands, said to M. Bradford: O Master Bradford (quoth he) what a notable sway should I give if I were hanged, meaning for that he was a corpulent and big man. These things I thought good here to note: to set forth and declare to those that shall read this history, what a notable and singular gift of spirit and courage God had given to this godly and blessed martyr.

At what time Doctor Taylor was deprived of his benefice of Hadley, there was one called Syr Robert Bracher, a false pretensed Protestant in king Edward's days, and afterward a deadly enemy to the same Religiō: who was also one of them that so unmercifully thrust Doctor Tailors wife and children out of the doors, as she her self yet can testify: & notwithstanding the same, now since became a Protestant again.

This Syr Robert Bracher aforesaid, coming to Hadley to the burial of a certain friend of his and God's great enemy one Walter Clarke, albeit he came somewhat to late to the market (as he said) yet desirous to utter such Popish pelf and packeware as he brought with him, he opened there his baggage of pestilent doctrine, preaching in the same town of Hadley against justification of faith, of the corporal presence, of praying for the dead, and Auricular confession. Whereof Doctor Taylor having understanding by Letters, writeth again to them of Hadley directing his Letter to his wife in confutation of the said Popish poisoned Sermon: the Copy of which Letter we thought not unworthy here in the ende of this story to be annexed, as under followeth.

A Letter of Doctor Taylor of Hadley, written to his wife.

After that Stephen Gardener Bish. of Winchester, had got the laws, and the secular arm on his side (as ye have heard) with full power and authority to reign and rule as he listed, and had brought these godly bishops and reverend preachers aforesaid under foot, namely, the Archbishop of Cant. D. Ridley B. of London, M. Latimer, M. Hooper B. of Worcester and Gloucester, M. Rogers, M. Saunders, D. Taylor, and M. Bradford, all which he had now presently condemned, and some also burned, he supposed now all had been cock sure, and that Christ had been conquered forever, so that the people being terrified with example of these great learned men condemned, never would ne durst once route against their violent religion: not much unlike in this behalf, to the manner of the Turks, who when they cannot maintain their sect by good learning and truth of God's word, think by violence of sword to force whom they can to their belief, and that done, afterward make laws, no man under pain of heresy to dispute or once to call in question any • f their proceedings. Even so St. Gardener and his fellows, when they see they cannot prevail by trial of God's word, and discourse of learning, neither are disposed simply to seek for truth where it is to be found, they take exceptions against God's word to be intricate, obscure, and insufficient to be his own judge, and therefore that of necessity must be judged by the Popes Church, and so having Kyngs and Queens of their side, they seek not to persuade by the word of God, nor to win by charity, but instead of the law of God, they use (as the Prouerb saith) 〈 in non-Latin alphabet 〉 , compelling men by death, fire, and sword, (as the Turks do) to believe that in very deed they think not. And in deed after flesh and blood this seemeth to be a sure way. Neither peradventure are they ignorant how gaily this way thriueth with the Turks, and therefore think they to practice the same, at least wise so they do, upon what example so ever they do it. And thus condemned they these godly learned preachers and bishops aforesaid, supposing (as I said) that all the rest would soon be quailed by their example. But they were deceived, for w ^t in 8. or 9. days after that Ste. Gardener had given sentence against M. Hooper, M. Rogers, M. Saunders, D. Taylor, and M. Bradford, being the 8. of Febru. six other good men wer brought likewise before the bishops for the same cause of religion, to be examined, whose names were W. Pigot butcher, St. Knight Barber, Th. Tomkins Weaver, Th. Hawkes gentleman, John. Laurence priest, Will. Hunter prentise.

St. Gardener seeing thus his devise disappointed, and that cruelty in this case would not serve to his expectation gave over the matter as utterly discouraged, & from that day meddled no more in such kind of condemnations, but referred the whole doing thereof to Boner B. of London: who supplied that part right doughtily, as in the further process of this history hereafter evidently and too much may appear. Thus B. Boner taking the matter in hand, called before him in his Consistory at Paul's, the L. Major and certain Aldermen sitting with him, the 6. persons aforenamed, upon the 8. day of Febr. in the yere aforesaid, and in the next day being the 9. of Febr. red the sentence of condemnation upon them, as appeareth in Boners own registers. Such quick speed these men could make in dispatching their business at once. Notwithstandyng, because the death of these condemned martyrs did not follow incontinently before the next month of March, I will defer the prosecuting of their matter, til I come by y ^e grace of the Lord, to the time and day of their suffering.

In the mean time, what was the cause that their execution was so long deferred after their condemnation, I have not precisely to say, unless peradventure the sermon of Alphonsus the Spanish Frier, and the kings Confessor did some good. For so I find, that when these six persons aforesaid, were cast upon saterday the 9. of Febr. vpō Sunday following, which was the x. of February, the said Alphonsus a Gray Frier, preached before the king, in which sermon he did earnestly inuey against the bishops for burning of men, saying plainly that they learned it not in scripture to burn any for his conscience: but the contrary, that they should live & be converted, with many other things more to the same purport. But touching the lingeryng of these men's death, as I have not certainly to affirm, so I let it pass.

Upon the 14. of February, M. Rob. Ferrar B. of S. David's, was sent toward S. David's, there to be condemned and executed. Touching whose martyrdom, for so much as it fell not before the month of March, we will defer the history thereof till we come to the day and time of his suffering.

Furthermore, this foresaid 14. day of February, the L. Chancellor & other his fellow Bishops, caused the image of Thomas Becket, that old Romish traitor, to be set up over the Mercers Chapel door in Chepeside in Londō, in the form and shape of a bishop, with Miter and Cro •• er. Howbeit within two days after his erection, his two blessing fingers were first broken away, and on the next day (being the 17. of February) his head also was stricken of: whereupon arose great trouble, and many were suspected: among whom one M. John. Barns Mercer, dwelling over against the same Chapel, was vehemently by the Lord Chancellor charged withal, as the doer thereof & the rather, for that he was a professor of truth. Wherefore he and three of his servants were committed to prison: and at his delivery (although it could not be proved upon him) he was bound in a great sum of money, as well to build it up again as often as it should be broken down, as also to watch and keep the same. And therefore at this his compelled charges, the Image was again set up the second day of March, then next ensuing, but (for lack belike of careful watching) the 14. day of the same month in the night, the head of that dangerous beast (over whō there was such a charge given) was again the seconde time broken of: which thing was so heinously taken, that the next day (being the 15. day) there was a Proclamation made in London, that who soever would tell who did strike of his head (though he were of counsel, and not the principal doer) he should have not only his pardon, but also one hundredth crowns of gold, with hearty thanks. But it was not known who did it.

The 18. day of February, Queen Mary at length after long delaye, made full answer to the king of Denmarkes letters, who had written before two letters to the said Queen, in y ^e behalf of M. Coverdale, for his deliverance, who at that time went under sureties, and was in great danger, had he not been rescued by the great suite & letters of the said K. of Denmark.

The matter and copy of which his suit and letters, as they came to our hands, we have here set forth and expressed where by the singular love of this good king towards the truth of God's word and the professors thereof might the better appear to the world.

First this virtuous and godly king Christianus, hearing of the captivity of Myles Coverdale, of whom he had had some knowledge before (being there in Denmark in King Henry the eight his time) and lamenting his dangerous case, and partly thorough the intercession of M. Maccabeus Superintendent in Denmark, who was partly of kin to Master Couerdales wife, made intercession by letters to Queen Mary, desiring and requestyng the said Myles Coverdale to be sent unto him. The date of which his first letters, was about the Calends of May. An. Dom. 1554. The copy whereof here followeth.

To these letters of the king, Queen Mary answering again, declared that the said Miles Coverdale was in no such captivity for any religion, but for certain debt: so neither plainly granting, nor expressly denying his request, but using a colorable excuse for shifting of the matter, as appeareth by his second letter sent to the Queen, dated the 24. day of Sept. as followeth.

Sereniss. principi D. Christiano Dei gratia Daniae, &c. Regi Sleswici, &c. Duci: Comiti in Oldenburgh, &c. fratri & amico nostro charissimo.

MAria dei gratia Regina Angliae, Franciae, Neapolis, Jerusalem, & Hyberniae, &c. Serenissimo principi Christiano, eadem gratia, Daniae, Noruegiae, Gothorum & Vandalorum Regi: Slesuici, Holsatiae, Stormariae, & Ditmersiae Duci: Comiti in Oldenburgh & Delmenhorst. &c. fratri & amico nostro chariss. salutem, prosperumq́ue rerum incrementum. Cum intellexerimus ex Serenitatis vestrae literis, quas hic nuntius nobis attulit, desyderium vestrum obtinendi â nobis pro M. Couerdalo subdito nostro exeundi e regno nostro, & ad vos proficiscendi facultatem: facile quidem in V. Serenitatis gratiam, hanc illi facultatem concessimus. Et quanquam ill natus subditus noster nondum explicatus fuerat à debitione certae cuiusdam pecuniae quā nostro aerario soluere iure tenebatur, tamen maiorem vestri desyderij quam nostri debiti rationem habendam esse duximus. Quin insuper animum & voluntatem gratificandi vestrae Serenitati pro nostra mutua amicia, in qua alia etiam re possumus, cum oportunitas feret, libenter ostendemus. Deus Vest. Serenitatem diutissime seruet incolumen. Ex Regia nostra Westmonasterij, 18. Febr. 1555.

The same month, the 19. day was a certain intimation set forth and printed in the name of Boner, wherein was contained a general monition and strait charge given to every man and woman within his Dioces, to prepare themselves against Lent, then near approchyng, to receive the glad tidynges of peace and reconciliation sent from Pope Julius 3. by Poole his Cardinal and Legate De Latere, and so receive also the joyful benefit of absolution, being sent first from the Cardinal to Boner, and from him to euerich of his Archdeacons to be ministered to every private person within his Dioces, that would come the said holy time of Lent to his Pastor or Curate to be confessed, and to receive of him wholesome counsel, penance and absolution: Signifiyng moreover, that as he was authorised by the foresaid Cardinal, so he for y ^e same purpose had endued with the like authority, all and singular Pastors and Curates within his Dioces, to reconcile and assoil from their former heresy and schism, & from the censures of the Church, such as would resort unto thē. And lest any scruple or doubt rising peradventure in their consciences, should be any stay or let in this behalf, he had assigned and deputed therefore through his Dioces certain learned men, to whom they might resort, or else might open their griefs to any of his Archdeacons, or else come to his own person, and so should be resolved.

And therefore all manner of doubts and obstacles set aside, he straightly willed and commanded every man and woman to come to confession, and to enjoy this benefit of reconciliation and absolution, against the first Sunday next after Easter ensuing, and not to fail, For the which purpose he had specially commanded the Pastors and Curates of every parish, to certify up in writing the names of every man and woman so reconciled, and so forth. The copy of which intimation here under followeth.

The declaration of the B. of London, to be published to the lay people of his diocese, concerning their reconciliation.

EDmund by the permission of God, B. of London, unto all and singular the lay people of his Diocese, doth send greeting in our savior Jesus Christ.

Whereas this noble realm of England, diuidyng it self from the unity of the catholic church, and from the agreement in religion with all other Christian Realms, hath been, besides many other miseries & plagues, which God's indignation hath poured upon it, grievously also vexed, and sore infected with many and sundry sortes of sects of heretics, as Arians, Anabaptists, Libertines, Zwinglians, Lutherans, and many other, all which sects be most repugnant: and contrary one against another, & all against God's truth, and Christ's Catholic faith: whereupon hath grown such slander to the realm, such malice and disagreement among our selves, the inhabitants thereof, such treasons, tumults, and insurrections against our prince, such blasphemy and dishonor unto God, as no man's tongue or pen is able to express: It hath pleased the goodness of God to cast his eye of mercy & clemency upon us, and to move the Popes holiness to send his most godly messenger, the most Reverend father in God, the L. Cardinal Poole Legate de Latere, to bring us the glad tidings of peace, and reconciliation, & to reduce and bring home unto the fold, the lost sheep that were gone astray, whose message as it hath been honourablye received of the Kyng and Queens majesties, even so the Lord's spiritual and temporal, and commons at the last Parliamente hath received it, reuokyng all laws (the which in the time of schism were promulgate against the authority of the Popes holiness, and restoring the same and the church of Rome to all that power which they had in this realm before the said schism, the which reconciliation was also most glad and joyfully embraced as well of all the clergy and convocation of the province of Cant. as also of many other persons, and being so great & necessary, to be extended to every person of the Realm, it hath pleased the said L. Legates grace to give, & imparte unto me the said B. of London, for my said Diocese, and to all such as I shall appoint in that behalf, power & authority to absolve and reconcile all and every person thereof, as well of the Clergy as of the Laity, and as well men as women, the which will renounce their errors, and (being penitent) will humbly require to be restored to the unity of the Catholic church, as by the letters of the said L. Legates grace sent unto me, and from me sent unto every of the Archdeacons within my diocese, more at large may, and doth appear. And forasmuch as in mine own person, as well for the multitude of people, as distance of places, I cannot minister this benefit unto every private person myself, and for that also the holy time of Lent is now at hand, in which every true christen man ought to come unto his own Pastor and Curate, to be of him confessed, and to receive at his hand wholesome counsel, penance and absolution: these are therefore as well to give knowledge unto everyone of you, as also to signify & declare, that for that purpose, I have by the said authority chosen, named and deputed, and so by these presents, do choose, and depute all and singular pastors and curates, having cure of souls within my Diocese, and being themselves reconciled herein, that they and every of them by authority hereof, shall have full power and authority to absolve all such as be lay persons of their parishes, from heresy and schism, and from the censures of the Church, into y ^e which they be fallen by occasion thereof also, & to reconcile to the church all such which shall declare themselves penitent, and desirous to enjoy the benefit of the said reconciliation. And whereas diverse pastors and curates in sundry parishes, peradventure be not able to satisfy the minds, and to appease the consciences of some of their parishioners, in cases that shall trouble them, I have therefore given also authority to every Archdeacon of my diocese, within his Archdeaconry, to name and appoint certain of the best learned in every Deanry of their Archdeaconry, to supply that lack, so that every man so troubled, may repair to any one of thē within the said Deanry, whom he shall like best, to be instructed and appeased in that behalf, And also I have appointed, that i • this being done, there shall yet remain any scruple in the parties conscience, and himself not satisfied, then the said party to repair unto one of mine Archdeacons or chaplens, unto whom his mind shall be most inclined unto, or else to repair unto mine own self, to be resolved in his said scruple or doubt, and to receive and take such order therein as to one of the said Archdeacons, or unto me shall therein appear to be most expedient.

Further certifieng and declaring unto you, that I have given commandment herein to all my Archdeacons, that they monish and command every pastor, & Curate within their Archdeaconries, that they having knowledge hereof, do in the first holiday next then following, at the mass time, when the multitude of people is present, declare all these things unto their parishioners, and exhort them that they esteem this grace accordingly, and reconcile themselves to the church before the first Sunday after Easter next ensuing, which thing I also do command by the tenor hereof, with intimation that the said time being once past, and they not so reconciled, everyone of them shall have process made against him, according to the Canons, as the cause shall require: for which purpose the pastors and Curates of every parish shall be commanded by their Archdeacon, to certify me in writing, of every man and woman's name, that is not so reconciled.

Further, herewith I do signify and declare unto you, that our holy father the Pope, Julius the 3. of that name, like a most tender and natural father, hearing of the return and recovery of his prodigal child this Realm of England, hath himself made much joy and gladness here at, and also all other true christen Realms have done the like. Exhorting you therefore in our Lord, not to be unthankful yourselves, or negligent in this behalf, but diligently to seek for it, joyfully to embrace it, and fruitfully to use it, remembering with all the monition and charge which came from me the last year, concerning your coming to confession in Lent, and receiving the sacrament at Easter, which monition to all effects and purposes, I have now here repeated and renewed, charging you, and also all your Curates therewith. And because all our duties is, earnestly and devoutly to pray for the prosperous estate of our soueraignes, the King and Queen of this Realm, I do finally require and pray you, as heartily as I can, to pray for their majesties accordingly, and specially that it may please almighty God, to send unto her grace a good time, and to make her a glad mother, which cannot be but unto us all great joy, much comfort, and inestimable profit. Geuen at London the 19▪ day of the month of Febr, in the yere of our Lord God, after the computation of the church of England, 1554. and of my translation, the 16.

*The form of absolution, to be kept by the Pastors and Curates, in private confessions, concerning this reconciliation.

Our Lord Jesus Christ absolve you, and by the Apostolic authority to me granted and committed, I absolve you from the sentences of excommunication, and from all other censures and pains, into the which you be fallen by reason of heresy, or schism, or any other ways: and I restore you unto the unity of our holy mother the Church, and the Communion of all Sacraments, dispensing with you for all manner of irregularity: and by the same authority, I absolve you from all your sins, In the name of the father, and of the son, and of the holy Ghost. Amen.

The history of D. Rouland Taylor, which suffered for the truth of God's word, under the tyranny of the Roman Bishop .1555. the 9. day of February.

THe town of Hadley was one of the first that received the word of God in all England at the preaching of M. Thomas Bilney: By whose industrye the Gospel of Christ had such gracious success, and took such root there, that a great number of that parish became exceeding well learned in the holy scriptures, as well women as men: so that a man might have found among them many that had often read the whole Bible through, and that could have sayt • a great part of S. Paul's epistles by heart, and very well & readily have given a godly learned sentence in any matter of controversy. Their children and servants were also brought up and trained so diligently in y ^e right knowledge of God's word, that the whole town seemed rather an University of y ^e learned, then a town of Clothmaking or laboring people: And that most is to be commended, they were for the more part faithful followers of God's word in their living.

In this town was D. Rouland Taylor, Doctor in both the Civil and Canon laws, and a right perfect Divine, parson. Who at his first entering into his benefice, did not, as the common sort of beneficed mē do, let out his benefice to a Farmar, that should gather up the profits, and set in an ignorant unlearned Priest to serve the Cure, & so they may have the fleece, little or nothing care for feeding the flock: But contrarily he forsook the Archbishop of Canterbury Tho. Cranmer, with whom he before was in household, and made his personal abode and dwelling in Hadley among y ^e people committed to his charge. Where he as a good shepherd, abiding and dwelling among has sheep, gave himself wholly to the study of holy scriptures most faithful endeavoring himself to fulfill that charge, which the Lord gave unto Peter, saying, Peter lovest thou me? Feede my Lambes, Feede my sheep, Feede my sheep. This love of Christ so wrought in him, that no Sunday nor holy day passed, nor other time when he might get the people together, but he preached to them the word of God, the doctrine of their salvation.

Not only was his word a preaching unto them, but all his life and conversation was an example of unfeigned Christian life, and true holiness. He was void of all pride, humble, and meek as any child: so that none were so poor, but they might boldly as unto their father, resort unto him, neither was his lowliness childish or fearful, but as occasion, time and place required, he would be stout in rebuking the sinful and evil doers, so that none was so rich but he would tell him plainly his fault, with such earnest and grave rebukes as became a good Curate and Pastor. He was a man very mild, void of all rancor, grudge or evil will, ready to do good to all men, readely forgeuing his enemies, and never sought to do evil to any.

To the poor that were blind, lame, sick, bedred, or that had many childrē, he was a very Father, a careful patron, and diligent prouider, in so much that he caused the parishioners to make a general provision for thē: and he himself (beside the continual relief that they always found at his house) gave an honest portion yearly, to the common alms box. His wife also was an honest, discrete, and sober matron, and his children well nourtred, brought up in the fear of God and good learning.

To conclude, he was a right and lively image or pattern of all those virtuous qualities described by S. Paul in a true Bishop, a good salt of the earth savorly biting the corrupt manners of evil men, a light in God's house set vpō a Candlestick for all good men to imitate and follow.

Thus continued this good Shepeheard among his flock, governing and leading them through this wilderness of the wicked world, all the days of the most innocent and holy King of blessed memory, Edward the vi. But after it pleased God to take King Edward from this vale of misery unto his most blessed rest, the Papists, whoever sembled and dissembled, both with King Henry the eight, and king Edward his son, now seeing the time convenient for their purpose, uttered their false hypocrisy, openly refusing all good reformation made by the said two most godly Kings, and contrary to that, they had all these two Kings days preached, taught, written, and sworn, they violently overthrew the true doctrine of the Gospel, and persecuted with sword and fire all those that would not agree to receive again the Romaine Bishop as supreme head of the universal Church, and allow all the errors, superstitions, and idolatries, that before by God's word were disproved and justly condemned, as though now they were good doctrine, virtuous, and true Religion.

In the beginning of this rage of Antichrist, a certain Petigentleman after the sort of a Lawyer, called Foster, being Steward and keeper of Courtes, a man of no great skil, but a bitter persecutor in those days, with one John Clerke of Hadley, which Foster had ever been a secrete favorer of all Romish Idolatry, conspired w ^t the said Clerke to bring in the Pope & his maumentry again into Hadley Church. For as yet Doct. Taylor, as a good shepherd, had retained and kept in his Church, the godly Churchseruice and reformation made by king Edward, & most faithfully and earnestly preached against the popish corruptions, which had infected the whole country round about.

Therefore the foresaid Foster and Clerke hired one John Auerth, Person of Aldam, a very money Mammonist, a blind leader of the blind, a Popish Idolatour, and an open Aduouterer and whoremonger, a very fit Minister for their purpose, to come to Hadley, and there to give the onset to begin again the Popish Mass.

To this purpose they built up with all haste possible the alter, intending to bring in their Mass again, about the Palme Monday. But this their devise took none effect: for in the night the alter was beaten down. Wherefore they built it up again the second time, and laid diligent watch, least any should again break it down.

On the day following came Foster and John Clerke, bringing with them their Popish Sacrificer, who brought with him all his implements and garments, to play his Popish Pageant, whom they and their men guarded with swords and buklers, least any man should disturb him in his Missal Sacrfice.

When Doctor Taylor, who (according to his custom) sat at his book studying y ^e word of God, heard the bells ring, he arose and went into the Church, supposing something had been there to be done, according to his Pastoral office: and coming to the Church, he found the Church doors shut and fast barred, saving the Chauncell door, which was only latched: Where he entering in, and coming into the Chauncell, saw a Popish Sacrificer in his robes, with a broad new shaven crown, ready to begin his Popish sacrifice, beset round about with drawn swords and bucklers, lest any mā should approach to disturb him.

Then said Doctor Taylor: Thou Devil, who made thee so bold to enter into this church of Christ, to profane and defile it with this abhominable Idolatry? Wyth that start up Foster, and with an ireful and furious countenance, said to Doctor Taylor: thou Traytour, what doest thou here, to let and disturb the Queens proceedings? Doctor Taylor answered: I am no traitor, but I am the shepherd that God & my Lord Christ hath appointed to feed this his flock: wherefor I have good authority to be here: & I command thee, thou popish Wolf, in the name of God to avoid hence, and not to presume here with such a Popish Idolatry, to poison Christ's flock.

Then said Foster: wilt thou traytourly heretic make a commotion, & resist violently the Queens proceedings.

Doctor Taylor answered: I make no commotion, but it is you Papists that maketh commotions and tumults. I resist only with God's word, against your Popish Idolatries, which are against God's word, y ^e Queens honor, & tend to y ^e utter subuersiō of this realm of England. And further thou doest against the Canon law, which commandeth that no Mass be said, but at a consecrate alter.

When the Parson of Aldam heard that, he began to shrink back, & would have left his saying of Mass. Thē start up John Clerke, and said: M. Auerth, be not afraid, ye have a Superaltare. Go forth with your business man.

Then Foster with his armed mē, took Doctor Taylor, and led him with strong hand out of the Church, and the Popish Prelate proceeded in his Romish Idolatry. Doct. Taylours wife, who followed her husband into the Church, when she saw her husband thus violently thrust out of his Church, she kneeled down, & held up her hands, and with loud voice said: I beseech God the righteous Judge to avenge this injury, that this Popish Idolatour this day doth to the blood of Christ. Then they thrust her out of the Church also, and shut to the doors: for they feared that the people would have rent their Sacrificer in pieces. Notwithstāding, one or two threw in great stones at the windows, and missed very little the popish masser.

Thus you see how without consent of the people, the Popish Mass was again set up, with battle array, with swords and buckelers, with violence and tyranny: which practice the Papists have ever yet used. As for reason, law, or Scripture, they have none on their parte. Therefore they are the same that saith: The law of unrighteousness is our strength: Come, let us oppress the righteous without any fear, &c.

Within a day or two after, with all haste possible, this Foster and Clerke made a complaint of Doctor Taylor, by a letter written to Stephen Gardener Bishop of Winchester, and Lord Chancellor.

When the Bishop heard this, he sent a letter missiue to Doct. Taylor, commanding him within certain days, to come and to appear before him upon his allegiance, to answer such complaints as were made against him.

When Doctor Taylours friends heard of this, they were exceeding sory and aggrieved in mind: which then foreseing to what end the same matter would come, seeing also all truth and justice were trodden under foot, and falsehode with cruel tyranny were set aloft and ruled all the whole route: his friends I say came to him, and earnestly counseled him to depart and fly, alleging and declaring unto him, that he could neither be indifferently heard to speak his conscience and mind, nor yet look for justice or favor at the said Chauncellours hands, who as it was well known, was most fierce and cruel: but must needs (if he went up to him) wait for imprisonment and cruel death at his hands.

Then said D. Taylor to his friends: Deare friends, I most heartily thank you, for that ye have so tender a care over me. And although I know, that there is neither justice nor truth to be looked for at my adversaries hands, but rather imprisonment and cruel death: yet know I my cause to be so good and righteous, and the truth so strong upon my side, that I will by God's grace go and appear before them and to their beardes resist their false doings.

Then said his friends: M. Doctor, we think it not best so to do. You have sufficiently done your duty, and testified the truth, both by your godly Sermons, and also in resisting the Parson of Aldam, with other that came hitherto bring in again the popish Mass. And for as much as our Savior Christ willeth and biddeth us, that when they persecute us in one City, we should fly into another: we think in flying at this time ye should do best, keeping yourself against another time whē the Church shall have great need of such diligent teachers, and godly Pastors.

Oh (quoth Doct. Taylor) what will ye have me to do? I am now old, and have already lived too long to see these terrible and most wicked days. Flye you, and do as your conscience leadeth you. I am fully determined (with God's grace) to go to the Bishop, & to his beard to tell him that he doth naught, God shall well hereafter raise up teachers of his people, which shall with much more diligence and fruit teach them, then I have done. For God will not forsake his Church, though now for a time he trieth and correcteth us, and not without a just cause.

As for me, I believe before God, I shall never be able to do God so good service, as I may do now: nor I shall never have so glorious a calling, as I now have, nor so great mercy of God proffered me, as is now at this present. For what Christian man would not gladly die against the Pope and his adherents? I know that the Papacie is the kingdom of Antichrist, altogether full of lies, altogether full of falsehode: so that all their doctrine, even from Christ's Cross be my speed and S. Nicholas, unto the end of their Apocalypse, is nothing but Idolatry, superstition, errors, hypocrisy and lies.

Wherefore I beseech you, and all other my friends, to pray for me, & I doubt not, but God will give me strength and his holy spirit, y ^t all mine adversaries shall have shame of their doings.

When his friends saw him so constant, and fully determined to go, they with weeping eyes commended him unto God: and he within a day or two prepared himself to his journey, leaving his cure with a godly old Priest, named Syr Richard Yeoman, who afterward for God's truth was burnt at Norwich.

There was also in Hadley one Alcocke, a very godly man, well learned in the holy Scriptures, who (after Sir Richard Yeoman was driven away) used daily to read a chapter, and to say the English Litany in Hadley Church. But him they fet up to London, and cast him in prison in Newgate: where after a year imprisonment, he died.

But let us return to Doctor Taylor again, who being accompanied with a servant of his own, named John Hull, took his journey towards London. By the way this John Hull labored to counsel and persuade him very earnestly to fly, and not to come to the Bishop, and proffered himself to go with him to serve him, and in all perils to venter his li • e for him, and with him.

But in no wise would Doctor Taylor consent or agree thereunto, but said: Oh John, shall I give place to this thy counsel & worldly persuasion, and leave my flock in this danger? Remember the good shepherd Christ, which not alonely fed his flock, but also died for his flock. Him must I follow, and with God's grace will do.

Therefore good John pray for me: and if thou seest me weak at any time, comfort me, and discourage me not in this my godly enterprise and purpose. Thus they came up to London, and shortly after Doctor Taylor presented himself to the Bishop of Winchester Stephen Gardener, then Lord Chancellor of England.

For this hath been one great abuse in England these many years, that such offices as have ben of most importance and weight, have commonly been committed to Bishops and other spiritual men, whereby three devilish mischiefs and inconveniences have happened in this Realm, to the great dishonor of God, and utter neglecting of the flock of Christ: the which three be these.

First, they have had small leisure to attend to their pastoral cures, which thereby have been utterly neglected and left undone.

Secondly, it hath also puffed up many Bishops and other spiritual persons into such hautines and pride, that they have thought no noble man in the Realm worthy to be their equal and fellow.

Thirdly, where they by this means knew the very secretes of Princes, they being in such high offices, have caused the same to be known in Rome, afore the kings could accomplish and bring their ententes to pass in England. By this means hath the Papacy been so maintained, and things ordered after their wills and pleasures, that much mischief hath happened in this Realm and others, sometime to the destruction of Princes, and sometime to the utter undoing of many common wealths.

Now when Gardener saw Doctor Taylor, he according to his common custom, all • o reviled him, calling him knave, Traitor, heretic, with many other villanous reproaches: which all Doctor Taylor heard patiently, and at the last said unto him:

My Lord (quoth he) I am neither Traytour nor heretic, but a true subject, and a faithful Christian man, and am come according to your commandment, to know what is the cause that your Lordship hath sent for me.

Then said the Bishop, art thou come, thou villain? How darest thou look me in the face for shame? Knowest thou not who I am?

Yes (quoth Doctor Taylor) I know who ye are. Ye are Doctor Stephen Gardinar Bishop of Winchester, and Lord Chancellor, & yet but a mortal man I trow. But if I should be afraid of your Lordly looks, why fear you not God, the Lord of us all? Howe dare ye for shame look any Christian man in the face, seeing ye have forsaken the truth, denied our savior Christ and his word, & done contrary to your own oath & writing? With what countenance will ye appear before the Judgment seat of Christ, and answer to your oath made, first unto that blessed king Henry 8. of famous memory, and afterward unto that blessed king Edward the 6. his son?

The bishop answered: Tush, tush, that was Herodes oath, unlawful, and therefore worthy to be broken. I have done well in breaking it: and (I thank God) I am come home again to our mother to the Catholic Church of Rome, and so I would thou shouldest do.

Doctor Taylor answered: Should I forsake y ^e Church of Christ, which is founded upon the true foundation of the Apostles and Prophets, to approve those lies: errors, superstitions and Idolatries, that the Popes and their company at this day so blasphemously do approve? Nay God forbid.

Let the pope and his return to our savior Christ, and his word, and thrust out of the Churches such abhominable Idolatries as he maintayneth, and then will christen men turn unto him. You wrote truly against him, and were sworn against him.

I tell thee (quoth the Bishop of Winchester) it was Herodes oth, unlawful, and therefore ought to be broken and not kept, and our holy father the Pope hath discharged me of it.

Then said D. Taylor: but you shall not so be discharged before Christ, who doubtless will require it at youre hands, as a lawful oath made to your liege & sovereign Lord the king, from whose obedience no man can assoil you, neither the Pope nor none of his.

I see (quoth the Bishop) thou art an arrogant knave, and a very fool.

My Lord (quoth Doctor Taylor) leave your unseemly railing at me, which is not seemly for such a one in authority as you are. For I am a Christian man, and you know that He that saith to his brother Racha, is in danger of a Counsel, and he that saith thou fool, is in danger of hell fire.

The Bishop answered, ye are all false, and liars all the sort of you. Nay (quoth D. Taylor) we are true men, and know that is written: Os quod mentitur, occidit animam : & again, Perdes omnes qui loquuntur mendacium. i. The mouth that lieth slayeth the soul. And again Lord God thou shalt destroy all that speak lies. And therefore we abide by the truth of gods word which ye contrary to your own conscience deny and forsake.

Thou art married (quoth the B.) Yea, (quoth Doctor Taylor) that I thank God I am, and have had nine children, and all in lawful matrimony, and blessed be God y ^t ordained matrimony, and commanded that every man that hath not the gift of continency should mary a wife of his own, and not live in adultery, or whoredom.

Then said the bishop: thou hast resisted the Queens Proceedinges, and wouldest not suffer the Parson of Aldam a very virtuous and devout Priest, to say Mass in Hadley. Doctor Taylor answered. My Lord I am Parson of Hadley, and it is against all right, conscience and laws, that any man shall come into my charge & presume to infect the flock committed unto me, with venom of the Popish Idolatrous Mass.

With that the Bishop waxed very angry, & said, Thou art a blasphemous heretic in deed, that blasphemest the blessed sacrament (and put of his cap) and speakest against the holy Mass, which is made a sacrifice for the quick and the dead. D. Taylor answered, Nay I blaspheme not the blessed sacrament which Christ instituted, but I reverence it as a true Christian ought to do, and confess that Christ ordained the holy communion in the remembrance of his death and passion, which • when we keep according to his ordinance, we (through faith) eat the body of Christ, and drink his blood giving thanks for our redemption, and this is our sacrifice for the quick & the dead, to give God thanks for his merciful goodness shown to us, in that he gave his son Christ unto the death for us.

Thou sayst well (quoth the Bishop) It is all y ^t thou hast said, and more to, for it is a propitiatory sacrifice for y ^e quick & dead. Thē answered D. Taylor: Christ gave himself to die for our redemption upon the Cross, whose body there offered, was the propitiatory Sacrifice, full, perfect, and sufficient unto salvation, for all them that believe in him. And this sacrifice did our Savior Christ offer in his own person himself once for all, neither can any Priest anymore offer him, nor we need no more propitiatory sacrifice, and therefore I say with Chrysostom, and all the Doctors: Our Sacrifice is only memoratiue, in the remembrance of Christ's death and passion, a sacrifice of thanksgiving, and therefore Fathers called it Eucharistia: And other sacrifice hath the Church of God none.

It is true (quoth the Bishop) the Sacrament is called Eucharistia, a thanksgiving, because we there give thanks for our redemption, and it is also a sacrifice propitiatory for the quick and the dead, which thou shalt confess ere thou and I have done. Then called the Bishop his men, and said: have this fellow hence, and carry him to the Kings bench, and charge the keeper he be straitly kept.

Then kneeled Doctor Taylor down and held up both his hands, and said: Good Lord, I thank thee, and from the tyranny of the Bishop of Rome, and all his detestable errors, Idolatries, and abominations, good Lord deliver us: And God be praised for good King Edward. So they carried him to prison, to the Kings Bench, where he lay prisoner almost two years.

This is the sum of that first talk, as I saw it mentioned in a Letter that Doctor Taylor wrote to a friend of his, thanking God for his grace, that he had confessed his truth, and was found worthy for truth to suffer prison and bands, beseeching his friends to pray for him, that he might persevere constant unto the ende.

Being in prison, Doctor Taylor spent all his time in prayer, reading the holy Scriptures, and writing, and preaching, and exhorting the prisoners and such as resorted to him, to repentance and amendment of life.

Within a few days after, were diverse other learned and godly men in sundry countries of England committed to prison for Religion, so that almost all the prisons in England were become right Christian schools & Churches, so that there was no greater comfort for Christian harts, then to come to the prisons, to behold their virtuous conversation, and to hear their prayers, preachings, most godly exhortations, and consolations.

Now were placed in Churches, blind and ignorant Massemongers, with their Latin babblings and apishe ceremonies: who like cruel Wolves spared not to murder all such, as anything at all, but once whispered against their Popery. As for the godly preachers which were in King Edward's time, they were either fled the Realm, or else, as the Prophets did in Kinge Ahab's days, they were privily kept in corners. As for as many as the Papists could lay hold on, they were sent into prison, there as Lambes waiting when the Butchers would call them to the slaughter.

When Doctor Taylor was come into y ^e prison called the Kings Bench, he found therein the virtuous and vigilant preacher of God's word, M. Bradford: which mā for his innocent and godly living, his devout, & virtuous preaching, was worthyly counted a miracle of our time, as even his adversaries must needs confess. Finding this man in prison, he began to exhort him to faith, strength, & patience, and to persevere constant unto the end. M. Bradford hearing this, thanked God that he had provided him such a comfortable prison fellow: & so they both together lauded God, and continued in prayer, reading, & exhorting one the other: In so much that D. Taylor told his friends y ^t came to visit him, that God had most graciously provided for him, to send him to that prison where he found such an angel of God, to be in his company to comfort him.

The communication between the Lord Chancellor and Judge Hales, being there among other Judges, to take his oth in Westminster hall. An. 1553. October. 6.

MAister Hales ye shall understand, that like as the Queens highness hath heretofore conceived good opinion of you, especially for that ye stood both faithfully & lawfully in her cause of just succession, refusing to set your hand to the book among others y ^t were against her grace in that behalf: so now, through your own late deserts against certain her highness doings, ye stand not well in her graces favor: and therefore, before ye take any oath, it shall be necessary for you to make your purgation.

Not many days after this communication or colloquy in Westminster hall, which was October 6. An. 1553. Master Hales at the commandment of the Bish. was committed to the Kynges Benche, where he remained constant until Lent: then was removed to the Counter in Breadstreete, and afterward from thence was carried to the Fleet.

Beyng in the Fleet, what it was that he had granted unto the Bishops by their fraudulent assaults and persuasions, namely, of D. Day bishop of Chichester, and of Judge Portman (as it is thought) overcome at last, I have not to say.

This is certain, that shortly after calling himself better to remembrance, he was brought to great repentance and terror of conscience. In so much, that for very anguish of heart, he was ready with his penknife to kill him self there in the prison, and had (no doubt) so done, had not the merciful providence of the Lord, rescued him miraculously, as ye shall hear.

It happened when supper time came that he should be called down, M. Hales having little mind either to eat or drink, gate him straight way to bed, where he lay all the night sobbing & groaning, & took (God knoweth) little rest or sleep. At length when morning came, about six of the clock, he sent his servant for a cup of beer, under pretence as though he were thirsty, and desirous to drink, whether the cause were true or feigned, it is unknown: but this followed, y ^t his man was yet scarce out of the chamber, when he with his penknife had wounded himself in diverse places of his body, and was purposed (no doubt) to have destroyed himself, had not the goodness of the Lord given present help in time of opportunity. Whereby it is evident for all men to understand, how gods favor was not absent from the man, although he thought himself utterly forsaken for his denial, as by the sequel may well appear.

For as soon as he had sent his man out of his chamber (see what God would have done) even afore the chamber door eftsoons the Butler met him: who being desired to fil the drink, & taking the cup, the other returned again unto his M. at the same very time when he was working his own destructiō: whereby M. Hales at that time was stopped of his purpose, & preserved not without gods manifest good will & providence. When Winchester had knowledge of it, straightway he taketh occasion thereby to blaspheme the doctrine of the Gospel, which he openly in the star chamber called the doctrine of desperation. M. Hales being within a while after recovered of those wounds, & delivered out of prison, getteth himself home unto his house: where he, either for the greatness of his sorrow, or for lack of good counsel, or for that he would avoid the necessity of hearing mass, having all things set in an order a good while before that, pertaining to his testament, casting himself into a shalow river, was drouned therein: which was about the beginning of the month of February, or in the month of January before, an. 1555.

The unhappy chance of this so worthy a Judge, was surely the cause of great sorrow and grief unto all good men, & it gave occasion besides unto certain Divines, to stand some thing in doubt with themselves, whether he were reprobate, or saved, or no: about which matter it is not for me to determine either this way or that: for he that is our Judge, the same shall be his Judge: and he it is that will lay all things open when the time cometh. This in the mean time is certain & sure, that the deed of the man in my mind ought in no wise to be allowed, which if he did wittingly, then do I discommend the man's reason. But if he did it in phrenesie & as being out of his wit, thē do I greatly pity his case.

Yet notwithstanding, seeing gods judgments be secret, and we likewise in doubt upon what intent he did thus punish himself, neither again is any man certain, whether he did repent or no, before the last breth went out of his body, me seemeth their opinion is more indifferent herein, which do rather disallow the example of the dead, then despair of his salvation.

Otherwyse, if we will adjudge all those to hell, that have departed the world after this sort, how many examples have we in the first persecutions of the Church, of those men and women, who being registered in the works of worthy writers, have notwithstanding their praise and commendation.

For what shall I think of those young men, who being sought for to do sacrifice to heathen Idols, did cast down themselves headlong, and brake their own necks, to avoid such horrible pollution of themselves? What shall I say of those virgins of Antioch, who to the end they might not defile themselves with uncleanness, and with idolatry through the perswasiō of their mother, casting themselves headlong into a river together with their mother, did fordo themselves, although not in the same water, yet after the same manner of drouning, as this M. Hales did? What shall I say of other two sisters which for the self same quarrel did violently throw themselves headlong into the sea, as Eusebius doth record? In whom though perchance there was no less confidence to bear out the pains which should be ministered of the wicked unto them, yet that their good desire to keep their faith and religion unspotted, was commended and praised.

Another like example of death is mentioned by Nicephorus, & that in another virgin likewise, whose name is expressed in Jerome to be Brassila Dyrachina, who to keep her virginity, feigned her self to be a witch, and so conuentyng with the young man which went about to defloure her, pretended that she would give him an Hearbe which should preserve him from all kind of weapons: & so to prove it in her self, laid the herb upon her own throat, bidding him smite, whereby she was slain, and so with the loss of her life, her virginity was saved.

Hreunto may be joined the like death of Sophronia a Matrone of Rome, who whē she was required of Maxentius the tyrant to be defiled, and saw her husband more slack then he ought to have been in saving her honesty, bidding them that were sent for her, to tarry a while till she made her ready, went into her chamber, and with a weapon thrust her self through the breast and died. Now who is he that would reprehend the worthy act of Achetes, which biting of his own tongue, did spit it out into the harlots face?

These examples I do not here infer as going about either to excuse, or to maintain the heinous fact of M. Hales, which I would wish rather by silence might be drouned in oblivion: but yet notwithstanding as touching the person of the man, whatsoever his fact was, because we are not sure whether he at the last breath repented: Again, because we do not know, nor are able to comprehend the bottomless depth of the graces and mercies which are in Christ Jesus our savior, we will leave therefore the final judgment of him, to the determination of him who is only appointed judge both of the quick and the dead.

De Iacobo Halisio carmen.

The history of D. Rouland Taylor, which suffered for the truth of God's word, under the tyranny of the Roman Bishop .1555. the 9. day of February.

THe town of Hadley was one of the first that received the word of God in all England at the preaching of M. Thomas Bilney: By whose industrye the Gospel of Christ had such gracious success, and took such root there, that a great number of that parish became exceeding well learned in the holy scriptures, as well women as men: so that a man might have found among them many that had often read the whole Bible through, and that could have sayt • a great part of S. Paul's epistles by heart, and very well & readily have given a godly learned sentence in any matter of controversy. Their children and servants were also brought up and trained so diligently in y ^e right knowledge of God's word, that the whole town seemed rather an University of y ^e learned, then a town of Clothmaking or laboring people: And that most is to be commended, they were for the more part faithful followers of God's word in their living.

In this town was D. Rouland Taylor, Doctor in both the Civil and Canon laws, and a right perfect Divine, parson. Who at his first entering into his benefice, did not, as the common sort of beneficed mē do, let out his benefice to a Farmar, that should gather up the profits, and set in an ignorant unlearned Priest to serve the Cure, & so they may have the fleece, little or nothing care for feeding the flock: But contrarily he forsook the Archbishop of Canterbury Tho. Cranmer, with whom he before was in household, and made his personal abode and dwelling in Hadley among y ^e people committed to his charge. Where he as a good shepherd, abiding and dwelling among has sheep, gave himself wholly to the study of holy scriptures most faithful endeavoring himself to fulfill that charge, which the Lord gave unto Peter, saying, Peter lovest thou me? Feede my Lambes, Feede my sheep, Feede my sheep. This love of Christ so wrought in him, that no Sunday nor holy day passed, nor other time when he might get the people together, but he preached to them the word of God, the doctrine of their salvation.

Not only was his word a preaching unto them, but all his life and conversation was an example of unfeigned Christian life, and true holiness. He was void of all pride, humble, and meek as any child: so that none were so poor, but they might boldly as unto their father, resort unto him, neither was his lowliness childish or fearful, but as occasion, time and place required, he would be stout in rebuking the sinful and evil doers, so that none was so rich but he would tell him plainly his fault, with such earnest and grave rebukes as became a good Curate and Pastor. He was a man very mild, void of all rancor, grudge or evil will, ready to do good to all men, readely forgeuing his enemies, and never sought to do evil to any.