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A67926	Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.; Actes and monuments	Foxe, John, 1516-1587.	1583 (1583)	STC 11225; ESTC S122167	3,159,793	882

a false Prophet So when mayster Doctour had ended his collation he sayde vnto Kerby Thou good man doest not thou beleue that the blessed sacrament of the aultar is the very flesh and bloud of Christ and no bread euen as he was borne of the virgine Mary Kerbyes confessiō of the Sacrament Kerby aunswering boldly sayd I do not so beleue How doest thou beleue sayd the Doctour Kerby sayd I do beleue that in the Sacrament that Iesus Christ instituted at his last supper on Maundye Thursdaye to his Disciples which ought of vs likewise to be done is the death and passion and his bloud shedding for the redemption of the world to be remembred and as I sayde before yet bread and more then bread for that it is cōsecrated to a holy vse Then was mayster Doctor in his dumpes and spake not one word more to Kerby after Then sayd the vnder Shiriffe to Kerby hast thou any thing more to say Yea syr sayde he if you wyll geue me leaue Say on sayd the Shiriffe Then Kerby taking his night cappe from hys head put it vnder his arme as though it should haue done him seruice agayne but remembring him selfe The Lord Wētworth wept at Kerbyes burning he cast it from him and lifting vp his handes he sayd the Hymne Te Deum and the beliefe with other prayers in the English tongue The Lord Wentworth whilest Kerby was thus doing did shroude him selfe behinde one of the postes of the Gallery and wept and so did many other Then said Kerby I haue done you may execute your office good Maister Shiriffe ¶ The burning and Martyrdome of Kerby On the Gang Monday an 1546. about tenne of the clocke Roger Clarke of Mendelsham brought to the stake at Burye Roger Clarke of Mendelsham was brought out of prison and went on foote to the gate called Southgate in Bury and by the way the Procession mette with them but he went on and would not bow cap nor kne but with most vehement words rebuked that idolatry and superstition Roger Clarke geueth no reuerence to the procession the Officers being much offended And without the gate where as was the place of execution the stake beyng ready and the wood lying-by he came and kneeled down and sayd Magnificat in the English tongue making as it were a Paraphrase vppon the same Wherein he declared how that the blessed virgine Mary who might as well reioyce in purenes as any other yet humbled her selfe to her Sauiour Iohn 1. And what sayst thou Iohn Baptist sayd he the greatest of all mens children Behold the Lambe of God whiche taketh away the sinnes of the world And thus with loude voyce he cried vnto the people while he was in fastning to the stake then the fire was set to him wheras he suffered paines vnmercifully The painfull burning and Martyrdome of Roger Clarke of Mendelsham for the wood was greene and would not burne so that he was choked with smoke and moreouer being set in a pitch barrel with some pitch sticking stil by the sides was therwith sore payned till he had got hys feet out of the barrell And at length one standing by tooke a fagotte sticke and striking at the ring of yron about hys necke so pashed him and stroke him belike vpon the head that he shronk downe on the one side into the fire so was dissolued In the beginning of this story of Kerby and Roger mention was made of a certayne Bill put vpon the towne house doore and brought the nexte day to the Lord Wentworth the wordes of which Bill were these ¶ The Byll set vpon the Townehouse dore in Ipswich IVstè iudicate filij hominum yet when ye shall iudge minister your iustice with mercy The wordes of the bill set vp on the Townhouse doore A fearfull thing it is to fall into the hands of the liuing God be ye learned therfore in true knowledge ye y t iudge the earth least the Lord be agry with you The bloud of the righteous shall be required at your handes What though the veile hanged before Moses face yet at Christes death it fell downe The stones will speak if these should hold theyr peace therfore harden not your hartes agaynst the verity For fearefully shall the Lord appeare in the day of vēgeance to the troubled in conscience No excuse shall there be of ignorance but euery fat shall stand on his owne bottome Therfore haue remorse to your conscience feare him that may kill both body and soule Beware of innocent bloud shedding take heed of iustice ignorantly ministred worke discreetly as the Scripture doth commaund looke to it that ye make not y e trueth to be forsaken We beseech God to saue our king king Henry the 8. that he be not lead into temptation So be it This yeare also it was ordeined decreed solemnly geuen out in Proclamation by the kings name authority and his Counsell that the english Procession should be vsed throughout al England according as it was set forth by his sayd counsell and none other to be vsed throughout the whole Realme About the latter end of this yeare .1545 in the Moneth of Nouember after that the king had subdued the Scots and afterward ioyning together with the Emperour The Scottes subdued had inuaded France and had got from them the town of Bollayn he summoned his high Court of Parliament In the which was graunted vnto him besides other subsidies of mony Bollayne wonne all Colledges Chaūtries free chappels hospitals fraternities brotherhoodes guildes perpetuities of stipēdary priestes to be disposed at his wil pleasure Whervpon in the moneth of Decem. folowing Stat. an 37. Reg. Hen. 8. the king after the wonted maner came into the parliamēt house to geue his roiall assent to such actes as were there passed where after an eloquent Oration made to him by the Speaker Colledges and Chauntreis geuen to the king he answering agayne vnto the same not by the L. Chancellour as the maner was but by himselfe vttred forth this oration word for word as it is reported and left in story A Parliament In the contentes of whiche Oration first eloquently and louingly he declared his gratefull hart to his louyng subiectes for theyr grauntes and subuentions offered vnto him In the second part with no lesse vehemency he exhorteth them to concord peace and vnity Whereunto if he had also ioyned the third part that is as in wordes he exhorted to vnity so had begon in deed first himselfe to take away the occasion of deuision disobedience disturbance frō his subiectes that is had remoued the stūbling blocke of the 6. articles out of the peoples way The Third part● 〈…〉 Oration 〈◊〉 the 〈◊〉 which set brother agaynst brother neighbour agaynst neighbor the superior agaynst subiect the wolues to deuour the poore flocke of Christ then had he not onely spoken but also done like a

that they sought hys bloud Among whō was one Doctour Hasardus whiche asked hym if he did not seeme to hymselfe more wicked nowe then euer he was before but he setting the Fryer at light bad him auaunt Fryer saying that he had to talke wyth the Senate and not with him The Senate then began to examine him of certain Articles of Religion To whom as be was about to aunswere boldly and expresly to euery poynte they interrupting him bad hym say in two wordes eyther yea or nay Then sayde he if ye will not suffer me to aunswere for my selfe in matters of such importaunce then send me to my prison agayne among my todes and frogs whiche will not interrupt mee while I talke with my Lord my God The boldnes of whose spirit and courage as it made some to gnash theyr teeth so some it made to wonder and ministred to some great confirmation There was also one Bergiban the same tyme in prison who had bene a foreward man a great doer in the Gospell before the comming downe of Brulius Who being also sought for at the takyng of Brulius and beyng then not found at home eyther by chaunce not knowing or els because hee conueyed himselfe out of the way for feare conceaued thereof such sorrowe in hys minde y e afterward neyther hys wife nor children nor any frend els could staye hym but he woulde needes offer hymselfe to the Iudges saying to the ruler being asked why he came The Magistrates came to seeke mee sayd he and now I am come to know what they would Wherupon the ruler beyng sory of hys comming yet notwithstanding committed hym to prison where he remayned constant a certayne while But after the Commissioners had threatned hym with cruell tormentes and horror of death he began by little and little to wauer shrinke from the truth At the fayre wordes of the false Friers and Priestes to haue hys punishment changed and to be beheaded he was fayne to graunt vnto theyr biddinges and requestes Whereupon the aduersaries taking theyr aduauntage came to Miocius and told hym of Bergibans retractation wylling him to doe the like But he stoutly persisting in the truth endured to the fire where he hauing pouder put to hys brest was so put to death and dispatched The Fryers hearing the cracke of y e pouder vpon hys brest told the people that the deuill came out of him and caried away hys soule Ex Rabo alijs A certayne Prince in Germany about Hungary or the partes of Pannonia A priest of Germany Iohannes Gastius Conuiual Serm. lib. 2. writeth of a certayne Prince The Martyrdome of a good priest but doth not name hym which put out y e eyes of a certayn Priest in Germanye for no other cause but for that he sayd y e masse to be no sacrifice in y t sence as many priestes do take it Neither did the cruell prince immediatly put him to death but first kept hym in prison a long time afflicting him with diuers tormentes Then he was brought forth to be degraded after a barbarous and tyrannous maner First they shaued the crowne of hys head then rubbed it hard with salt that y e bloud came running downe hys shoulders After that they rased and pared the toppes of hys fingers wyth cruell payne that no sauour of the holy oyle myght remayn At last the patient and godly martyr foure dayes after yealded vp hys lyfe and spirite Ex. Ioan. Gastio lib. 2. Alphonsus Diazius a Spanyard Petrus de Maluenda the popes prolocutor at Ratisbone a Spanyard The Emperours confessor a blacke Fryer a Spanyard Marquina Ioannes Diazius a Spanyard martyr killed of his own brother at Neoberg in Germany An. 1546. The cruell murthering of Iohn Diazius Of this Iohn Diazius the full proces and historye is set foorth in Latine wherein the whole circustaunce is debated at large wher of briefe sūme is this Iohn Diazius a Spanyarde borne first being at Paris 13. yeares from thēce remoued to Geneua then to Basill after to Strausburgh from whence he was sent Ambassadour with Bucer and other to the Councell of Ratisbone where he talking with Peter Meluenda hys countreyman the Popes factour so declared his Relygyon vnto hym that Maluenda wrote to the Fryer whiche was the Emperours confessour touching the sayd Iohn Diazius The Emperours confessour at the opening and reading of whiche letters one Marquina an other Spanyarde was present Upon this it followed Alphonsus Diazius come from Rome to kyl hys brother whether by this confessor or by Marquina that Alphonsus Diasius brother to Iohn Diazius which was one of the Popes Lawyers in Rome had knowledge geuen hym of hys brother Iohn When the communication of Ratisbone was dissolued broken vp Iohn Diazius from Ratisbone went to the City of Neoberg within the Dominion of Otto Henry Pallatine about the expedition of Bucers booke there to be printed As Iohn Diazius was there occupyed it was not long but Alphonsus hys brother was come frō Rome to Ratisbōe where Maluenda was bringing with him a pestilent cut-throate a notorious ruffian or homicide belonging to y e City of Rome Maluenda Alphonsus consulting together about y e dispatch of theyr deuilish purpose first laboured to hūt out by y e frends of Diazius wher Diazius was Wherof Alphon. the homicide hauing knowledge by certayne of hys secret friends pretending great matters of importaunce came to Neoberg where Diazius was printing of Bucers booke where after long debating of matters of religion betwene the two brethren Alphonsus seing the hart of his brother Iohn to be so constantly planted on the sure rocke of Gods truth that by no wyse he could eyther be remooued from his opinion or perswaded to ride in his company being otherwise coūsailed by Bucer and hys friendes feyned him selfe frendly to take his leaue of his brother and to depart but shortly after secretly with his ruffenly murderer he returned agayne and by the waye they bought a certein hatchet of a carpenter This done Alphonsus sendeth his man beyng disguised with letters vnto his brother he himselfe following after As Iohn Diazius in the mornyng was risen out of his bed Iohn Diazius slaine by his owne brother to read the letters y e wretched hangman wyth the hatchet cloue his head vnto the braynes leauing the hatchet in his head and so hee with Alphonsus tooke them to theyr horse which stoode without the Cittie gate with as much speede as they might They of Neoberge hearing of the horrible acte sent out certaine horsemen making great iournyes after them Who comming to Augusta and hearing y e murderers to be past before were out of hope to ouertake them and so returned One in the cōpany more zelous then the rest God will haue murther knowen woulde not returne but pursued them still and in the Cittie of Oeniponte caused them to be stayed and put in

is like vnto those heretickes who doe christen twise one childe Christ himselfe blessed houssel before his suffering he blessed the bread and brake it thus speaking to his Apostles Eate this bread it is my body And againe he blessed one Chalice with wyne thus also spake vnto them Drinke ye al of this it is mine owne bloude of the newe Testament which is shed for many for the forgiuenesse of sinnes The Lord which hallowed housel before his suffering saith that the bread was his own body that the wyne was truly his bloud haloweth daily by the handes of the prieste breade to his body and wine to his bloud in ghostly mystery as we read in bookes And yet notwithstāding that liuely bread is not Bodely ●●esence 〈◊〉 bodily so nor the self same body that Christ suffered in nor that holy wine is the Sauiours bloud which was shed for vs in bodily thinge but in Ghostly vnderstanding Both be truely y e bread is his body that wine also is his bloud as was the heauenly bread which we call manna that fedde forty yeares Gods people And the cleare water which did then runne from the stone in the wildernesse was truely his bloud as S. Paul wrote in one of his Epistles Omnes patres nostri candemescam spiritualem manducauerunt omnes eundem potum spiritualem biberunt c. Al our fathers did eat in the wildernes the same ghostly meat and dranke y e same ghostly drinke They dranke of that Ghostly stone and that stone was Christ. The Apostle hath saide as you nowe haue heard that they all did eate the same ghostly meate they all did drinke the same ghostly drinke And he saith not bodily but ghostly And Christe was not yet borne nor his bloud shedde when that the people of Israel did eate that meat and dranke of that stone And the stone was not bodily Christ though he so said It was the That is a ●●stery of 〈◊〉 same 〈◊〉 that 〈◊〉 as in the 〈◊〉 law same mystery in the olde lawe and they did ghostly signifie that ghostly housell of our Sauiours body which we consecrate nowe Besides these Epistles aboue prefixed of Elfricus to Wulfsinus Sermons ●●●nslated 〈◊〉 of 〈◊〉 into 〈◊〉 by ●●fricus and Wulfstane whiche fight directly against transubstantiatiō mention was touched also before of certein Sermons to the number of lxxx translated by the said Elfricus out of Latine into the Saxon that is into our English tongue as ye partly haue heard before Of the which lxxx Sermons xxiiij were chiefly selected to bee read ●o●ie of 〈◊〉 speciall 〈…〉 out of 〈…〉 Ser●●ns 〈…〉 as in stede of Hom●lies or treatises vnto the people in such order as the first xij Sermons or treatises intreating of general matters as De initio creaturae de augurils de die iudicij vnius confessoris de vanilo●uio negligentia d● auaritia de falsis dijs c. were apointed to be read at pleasure at the discretion of the Minister The other xij sermons were prescribed of proper feasts as De annūtiatione beate Mariae de natiuitate domini de circumcisione domini de Epiphania de purificatione sanctae Mariae Dominica prima in Quadragesima Dominica palmarum Die Pascae c. Wherof this testimony remaineth in y e same book yet to be sene both in the Saxon tongue and also in the Preface of the latter xij Sermons in Latine in these wordes following In hoc codicillo con tinentur sermones Anglice quos accepimus de libris quos Abbas Anglicè transtulit c. Furthermore as touching these lxxx Sermons aforesayd which El●ricus translated into Englishe here is to be vnderstanded that in the said Sermons vsed then orderly to be recited to y e people there is one appointed to be red in die Sancto Pascae that is vpon Easter day Which Sermon being translated by the sayd Elfricus we haue here exhibited both in Saxon speache and in English to the entent that the Christen and indifferent reader perusing the same may iudge therby how the fantastical doctrine of trāsubstantiation in those daies of Elfricus before his time was not yet receiued nor knowen in the Churche of England for so much as the sayd Sermon being in Latine before doth leaue vnto vs an euident declaratiō what was the common opinion of this Sacrament in the Church receaued before that Elfricus did euer set hande to translate the same out of the Latin And thogh the Latin copies and exemplars of these foresaid Sermons are not remaining in our Libraries The Latine bookes written agaynst transubstantiation craftely by the Papistes abolished let y t be no maruel to thee louing reader but vnderstand therby the craftie packing of the Popes Clergie who in the time of Lanfrancus Pope Innocent studying by al meanes how to preferre and further this their newcome doctrine of transubstantiation did abolish and rase out of Libraries and Churches all such bookes which made to the contrary And therefore because Lanfrancus and other Italian Priestes here in England vnderstood not y e Saxon bookes as they did the Latine all that whiche they vnderstoode they made away The Saxon bookes because they knewe them not they let remaine And this is the cause why our Latine copies now are not to be found Which to be true by iij. reasons coniectural it may probably be supposed First Three cōiectures prouing that the Papistes haue made away of purpose the olde Latine bookes against their transubstantiation for that these Saxon Sermons being translated out of the Latine as ye haue heard by the wordes of Elfricus already proued onely we see the Saxon bookes reserued of the Latin none doth appeare Secondly there is yet remaining one certaine peece or fragment of an epistle of Elfricus in the Library of Worceter wherin so muche as maketh agaynst the matter of transubstantiation we haue found in the middle of the said Latin epistle vtterly rased out so that no letter or piece of a letter doth there appeare The woordes cut out were these Non est tamen hoc sacrifi●ium corpus eius in quo passus est pro nobis neque sanguis eius quem pro nobis effudit The words craftely rased out by the Papistes restored agayne by the Saxon booke of Exeter sed spiritualiter corpus eius efficitur sanguis sicut Manna quod de caelo pluit aqua quae de petra fluxit Sicut Paulus c. 1. Notwithstanding this sacrifice is not the same body of hys wherin he suffered for vs nor the same bloud of hys whiche he shed for vs but spiritually it is made his body and bloud as that Manna whiche rayned from heauen and the water whiche did flowe out of the rocke as Paule c. These woordes so rased out are to be restored agayne by an other Saxon booke found in Exceter By the rasing of whiche one place it

it with our blouds For I thought this night that I had bene sent for because at a 11. of the clocke there was such rapping at the dore Then answered a mayd and sayd why thē I perceiue you were afrayd Brad. M. Bradford nothing afrayd of death Ye shall heare how fearefull I was For I considered that I had not slept and I thought to take a nap before I went and after I was a sleepe these men came into the next chamber and sang as it was tolde me and yet for all my fearefulnes I heard thē not therfore belike I was not afrayd that slept so fast Seru. Do you lacke any thing toward your necessity Brad. Nothing but your prayers I trust I haue them and you mine Seru. I saw a priest come to you to day in the morning Brad. Yea he brought me a letter from a Fryer and I am writing an answere Seru. Then we let you therefore the liuing God be wyth you Brad. And with you also and blesse you Seru. Amen sayd we and gaue him thankes departed M. Bradford had from the Counter to Newgate by night THus still in prison continued Bradford vntill the moneth of Iuly in such labors suffrings as he before alwayes had susteyned in prison But when the time of hys determined death was come he was sodēly conueyed out of the Counter where he was prisoner in the night season to Newgate as afore is declared frō thence he was caried the next morning to Smithfield where he constantly abiding in the same truth of God which before he had confessed earnestly exhorting the people to repent to return to Christ sweetly comforting the godly yong springall of 19. or 20. yeares old which was burned with him chearefully he ended his paynefull life to liue with Christ. ¶ Iohn Leafe burnt with M. Bradford Iohn Leafe fellow Martyr with M. Bradford WIth whō also was burnt one Iohn Leafe an apprētice to Humfrey Gawdy Tallow Chaundlor of the parish of Christs church in London of the age of 19. yeres and aboue borne at Kirkeby Moreside in the Countye of Yorke who vpō the friday next before Palme sonday was cōmitted to the Counter in Breadstreete Iohn Leafe of the parish of Christ church by the Alderman of that warde committed to prison by an Alderman of London who had rule charge of that warde or part of the City where the sayd Leafe did dwell After he cōmyng to examination before Boner gaue a firme Christian testimony of his doctrine profession answering to such articles as were obiected to him by the sayd Bishop First as touching his beliefe fayth in the sayd sacrament of the aultar Iohn Leafe examined before B. Boner The aunsweres of Iohn Leafe concerning his fayth in the Sacrament he answered that after y e words of consecration spoken by the priest ouer the bread wine there was not the very true naturall body bloud of Christ in substance and further did hold and beleue that the sayd sacramēt of the aultar as it is now called vsed beleued in this realme of Englād is idolatrous abhominable also sayd further that he beleued that after the words of cōsecration spoken by the Priest ouer the material bread and wine there is not the selfe same substance of Christes body bloud there cōteined but bread wine as it was before and further sayd that he beleued that when the priest deliuereth the said material bread wine to the cōmunicants he deliuereth but onely * Onely as touching the substance but not as concerning the effect thereof Auricular confession He meaneth after the Popish maner of remitting c. material bread and wyne and the communicants do receiue the same in remēbrance of Christes death and passion and spiritually in fayth they receiue Christs body and bloud but not vnder the formes of bread and wine and also affirmed that he beleued auricular confession not to be necessary to be made vnto a priest for it is no poynt of soule health neither that the Priest hath anye authority geuen him by the Scripture to absolue and remit any sinne Upon these his answeres and testimony of his fayth he at that time being dismissed was bid the Monday next being the x. of Iune to appere again in the said place there and then to heare the sentence of his condemnatiō who so did At what time the foresayd Bishop propounding the sayd articles again to him as before assaying by al maner of wayes to reuoke him to his owne trade that is from truth to error notwithstanding all his perswasiōs threates and promises found him the same man still so planted vpon the sure rocke of truth that no wordes nor deedes of men could remoue him Then the bishop after many wordes to and fro at last asked him if he had bene M. Rogers scholler Iohn Lea●e M. Roge●● scholler To whō the foresayd Iohn Leafe answered agayne graunting him so to be and that he the same Iohn did beleue in the doctrine of the sayd Rogers and in the doctrine of Bishop Hooper Cardmaker and other of their opinion which of late were burned for the testimony of Christ and that he would dye in that doctrine that they dyed for And after other replications agayne of the Bishop mouing him to returne to the vnity of the Church he with a great courage of spirite answered agayne in these words My Lord quoth he you cal mine opiniō heresy it is the true light of the word of God and agayne repeating the same he professed that he would neuer forsake his stayed well grounded opinion while y e breath should be in his body Wherupon the Bishop being too weake eyther to refute his sentence or to remoue hys constancy proceeded consequently to read the Popish sentence of cruell condemnatiō Sentence read agaynst Iohn Leafe wherby this godly constant young man being cōmitted to the secular power of the shiriffes there present was thē adiudged not long after suffered the same day with M. Bradford confirming w t hys death that which he had spoken and professed in his life It is reported of the said Iohn Leafe by one that was in the Counter the same time and saw the thing Iohn Leafe sealed the bill of his confessions with his bloud that after his examinations before the Bishop when two bils were sent vnto him in the Coūter in Bredstreet the one conteyning a recantation the other his confessions to knowe to which of them he would put to his hand first hearyng the Byll of recantation read vnto him because he coulde not read nor write hymselfe that he refused And when the other was read vnto him which he well liked of in stead of a pen he tooke a pinne and so pricking his hand sprinckled the bloud vpon the sayd bill willing the reader thereof to shew the Bishop that he had sealed the same

Bill with his bloud already * The behauyour of M. Iohn Bradford Preacher and the young man that suffered with him in Smithfield named Iohn Leafe a Prentise which both suffered for the testimony of Christ. FIrst when they came to the stake in Smithfielde to bee burned Bradford Iohn Leafe at the stake how they behaued themselues M. Bradford lying prostrate on the one side of the stake and the yoūg man Iohn Leafe on the other side they lay flat on theyr faces praying to thēselues the space of a minute of an houre Then one of the Sheriffes sayde to M. Bradford Arise and make an end for the prease of the people is great At that word they both stoode vp vpon their feete and then M. Bradford tooke a fagot in his hand and kissed it and so likewise the stake And when he had so done he desired of the Sheriffes that his seruant might haue his rayment For sayde he I haue nothing els to geue him and besides that he is a poore man And the Shiriffe sayde hee should haue it And so forthwith M. Bradford did put off his rayment and went to the stake and holding vp hys handes and casting his countenaunce to heauen he sayde thus O England England repent thee of thy sinnes repēt thee of thy sinnes Beware of Idolatrye The wordes of M. Brad●ford to England beware of false Antichristes take heede they do not deceiue you And as he was speaking these wordes the Sheriffe bade tye his hands if he would not be quiet O M. Sheriffe sayd M. Bradford I am quiet God forgeue you this Mayster Sheriffe And one of the officers wich made the fire hearing Mayster Bradford so speaking to the Shiriffe sayde If you haue no better learninge then that you are but a foole and were best to hold your peace To the which wordes M. Bradford gaue no answere but asked all the world forgeuenesse and forgaue all the world and prayed the people to pray for him and turned hys head vnto the young man that suffered with him and sayd Bee of good comfort Brother for we shall haue a mery supper with the Lorde thys night and so spake no more wordes that any man did heare but imbracing the Reedes sayd thus Strayt is the way and narrow is the Gate that leadeth to eternall saluation The saying of M. Bra●●ford at his death and fewe there bee that finde it And thus they both ended theyr mortall liues moste likest two Lambes without any alteration of their countenaunce beyng voyde of all feare hoping to obteine the price of the game that they had long runne at to the which I beseeche Almightye God happily to conducte vs thorow the merites of Iesus Christe our Lorde and Sauior Amen ❧ The description of the burning of M. Iohn Bradford Preacher and Iohn Leafe a Prentise TOuching M. Wodroffe the Sheriffe mention is made a little before A notable 〈…〉 God● hand ●pon M. Wo●droffe how churlishly here hee aunswered M. Bradford at the stake not suffering him to speake but cōmaunding his handes to be tyed c. The like extremity or worse he vsed also before to M. Rogers whereof ye haue heard before The sayd Wodroffe Sheriffe aboue mentioned was ioyned in office with an other Syr William Chester ●ommended called Syr William Chester for the yeare 1555. Betweene these two Sheriffes such difference there was of iudgement and Religion that the one that is Maister Wodroffe was woont commonly to laugh Difference betweene 2. Shri●●es M. Woodroffe y e other to shedde teares at the death of Christs people And where as the other was woont to restrayne and to beate the people whiche were desirous to take them by the handes that should be burned the other Sheriffe contrariwise agayne with muche sorrow and mildnesse behaued himselfe which I wish here to be spoken known to the commendation of him although I doe not greatly know the partie Furthermore here by the way to note the seuere punishmēt of Gods hand agaynst the sayde Wodroffe as agaynst all other such cruell persecutours so it happened that within halfe a yeare after the burning of this blessed Martyr the sayde Sheriffe was so striken on the right side with such a paulsie or stroke of Gods hand whatsoeuer it was that for the space of eight yeares after till hys dying day hee was not able to turne himselfe in his bed but as two men with a sheete were fayn to stirre him and withall such an insaciable deuouring came vpon him that it was monstrous to see And thus continued he the space of eight yeares together ¶ In mortem Iohannis Bradfordi constantissimi Martyris Epit●phium i● Ioan B●●dfordum per Ioan 〈◊〉 Discipulo nulli supra licet esse magistrum Quique Deo seruit tristia multa feret Corripit omnipotens natum quem diligit omnem Ad coelum stricta est difficilisque via Has Bradforde tuo dum condis pictore voces Non hominum rigidas terribilesque minas Sed nec blanditias non vim nec vincula curas Tradis accensae membra cremanda pyrae Here follow the letters of M. Bradford THis godly Bradford and heauenly martyr The letters of M. Bradford duryng the tyme of his imprisonment wrote sondrye comfortable Treatises and many godly Letters of whiche some hee wrote to the Citty of London Cambridge Walden to Lankeshyre and Chesshyre diuers to his other priuate friendes By the which foresayd Letters to the intent it may appeare how godly this man occupyed hys time being prisoner what speciall zeale he bare to the state of christes Church what care he had to performe his office how earnestly he admonished all men howe tenderly he comforted the heauy harted how fruitfully he confirmed thē whom he had taught I thought here good to place y e same although to exhibite here all the letters that he wrote Read the booke of letters of the Martyrs being in number so many that they are able to fill a booke it cannot well be compassed yet neuerthelesse we mynde to excerpt the principal of them referring the reader for the residue to the booke of Letters of the martyrs where they may be found And first for so much as yee heard in the storye before The copy of M. Bradfordes letter whereof the Earle of Darby complayned in in the Parliament how the Earle of Darby complayned in the Parliament house of certayne Letters written of Iohn Bradford out of prison to Lancashyre and also howe hee was charged both of the Bishop of Winchester and of M. Allen wyth the same letters to the intent the Reader more perfectly may vnderstand what letters they were being written in deede to his mother brethren and sisters out of the Tower before his condemnation we wil beginne first with the same letters the copy with the contentes wherof is thys as followeth ¶ A comfortable letter of M. Bradford to hys Mother a godly