A CONTINVATION OF THE HISTORIES OF Forreine MARTYRS From the happy reign of the most renowned Queene Elizabeth to these Times With sundry Relations of those bloudy Massacres executed upon the Protestants in the Cities of France in the yeare 1572. WHERVNTO ARE ANNEXED the two famous Deliverances of our English Nation the one from the Spanish Invasion in 88. The other from the Gunpouder Treason in the yeare 1605. Together with the Barbarous cruelties exercised upon the Professors of the Gospell in the Valtoline 1621. LONDON Printed by RIC. HEARN for the Company of Stationers Anno Dom. 1641. POSSIDETE ANIMAS VESTRAS NH 1574 A TREATISE OF AFFLICTIONS AND PERSECVTIONS OF THE FAITHFVLL PREPARING THEM WITH PATIENCE TO SVFFER MARTYRDOME CHAP. I. Shewing That such as will live godly in Christ Jesus must needs suffer afflictions WE are all prone by nature to decline afflictions each one supposing to finde out some backe way to escape them First Some are of opinion that they can quit themselves by playing the Temporizers Secondly Others by hiding and concealing themselves Thirdly Another sort by flying from those places where Tyrants vexe and domineere Fourthly a fourth thinking to beare off blowes by their greatnes and credit they have gotten in the world Fifthly and lastly a fifth sort imagining to find some evasion either by reason of their allyes or good services which they have done dreaming forsooth that either these or the like projects should yeeld them good respect and preserve them from being called into question by those that hate them In a word which of us hath not some fetch or other to breake loose if he should be either examined or pursued This is the true cause that so few are prepared and carefull timely to foresee what belongs to suffering shame and disgrace for the truth as the discommodities of long imprisonment or what appertaines to the constant and patient bearing of hideous torments and death for the cause of the Gospell But alas all these are but as fig leaves and vaine hopes which being somwhat pleasing to the flesh do only dull and deceive us causing us to grow secure and carelesse and so unprovided to suffer till we be surprised and in safe custody in our enemies hands So that when we should be able to give a reason 1 Pet. 3. 15. of the hope that is in us we have not a word to say To prevent these so great inconveniences let us hold this for a sure principle That it is impossible to live godly and not suffer persecution For God hath so decreed that 2 Tim. 3. 12. Rom. 8. 20. if we will partake of the glory of his Sonne we must first be conformed to him in his sufferings Yea this is that strait gate and narrow way which leadeth unto life Through Mat. 7. 14. much tribulation we must enter into the Kingdome of God Acts 14. 22. and whosoever beares not the Crosse of Christ following him cannot be his Disciple The Apostle in Luke 14. 27. Heb. 12. 7. the Epistle to the Hebrewes plainly tels us That if we be children wee must taste of that discipline which God nurtures his withall in his Family It is and must be the portion of Gods beloved ones to live in this world as sheep amongst wolves Mat. 10. 16. Indeed if wee could live without sin we might then conceive some hope of freedome from the Crosse But whilest corrupt nature lives in us and brings forth such bitter fruits God hath and will in all ages raise up some Tyrant or other as means to mortifie and tame the pride and rebellion thereof Devils may as soone cease to be as that enmity should cease between the seed of the woman and the seed of the serpent As long as the Gen. 3. 15. Mat. 8. 24. Church continues to be Christs poore Barque in the salt sea of this world she must make her account to be tossed with storms and tempests of persecutions What should I say no Crowne is to be expected in Heaven if we will not fight the 2 Tim. 47. Psal 126. 5. 2 Cor. 4 10. good fight of faith here on earth nor to reap in joy if in this world we refuse to sow in teares The life of our Lord Iesus Christ cannot be manifest in us except we beare about in our body the dying of the Lord Iesus Let every Christian then hold this for certaine That when the world ceaseth to hate the Children of God and the Devill to envy them then may they looke and not before to live in the world without persecutions Hath not the Way the Life and the Truth said it In the world you shall have tribulation Iohn 16. 33. And therefore let not the great ones of the World thinke to be exempted out of this ranke more than the small For to the Saints and members of the true Church afflictions are even as ordinary as is Baptisme Faith and the Spirit of Adoption Was not Moses the adopted sonne of Pharaobs daughter saine to sly out of Aegypt to Exod. 2. 15. Act. 7. 29. Heb. 11. 27. 1 Sam. 26. 20 Saint Iereme in his Commentary upon Isaiah Dan 6. 16. save his life Was not David though anointed King hunted by Saul his pursuer as a Partridge into the mountaines Isaiah and Daniel were of the bloud Royall yet they escaped not the one from being cruelly rent in sunder with a Saw after he had preached to his Nation sixty yeares nor the other although next unto the King he swayed the affairs of the Babylonish Empire to be cast into the lyons den In the times of the great persecutions under Dioclesian the Emperour of Rome who were the first that were sacrificed but Nicomede and the principall Favourites of the Court Who is ignorant that two of the most noble Princes of our times that ever Germany had notwithstanding their munition and meanes were taken prisoners by the Emperour or held captive five or six yeares in great distresse What should I here mention Lady Iane Gray proclaimed Queene of England and yet cruelly put to death Or Thomas Cranmer Primate of England burned to ashes at Oxford Or the Lord Cobham that religious and valiant Knight hanged and burned hanging in Saint Giles in the fields All these with many more were apprehended and not long after put to death even then when they might seeme most to have flourished in the World Seeing then that neither age sex power nor place can secure us from suffering which are every where foretold in the holy Scriptures to abide us whether wee be high or low Act. 20. 23. let us in the name and feare of God prepare to take up the Crosse of Christ betimes learne we of the silly Ant in Summer to store up food against the cold and stormy Winter Prov. 6. 6. of Affliction Imitating those who dwelling in defenced cities are carefull to provide themselves of munition before they be besieged
therefore asked again what they thought of the Masse they answered that they would stand to their first confession It was replyed That the Court would rest satisfied with that answer if so be they would now only go to Masse But with one voice they affirmed that they would never yéeld to come there where God was so dishonoured The Court to make it appeare that no advantage should be taken against them for this their answer gave them leave severally to shew their reasons This pleased the prisoners well and therefore they spared not to paint forth the Masse in its lively colours that all might perceive there was cause sufficient why they should detest it First one of them by way of opposition shewed The Masse deciphered in its colours how contrary the Masse was to the Lords supper The second declared it was blasphemy to affirme that there was any other propitiatory sacrifice for sinnes then the blood of Christ The third avouched that if the article of Transubstantiation whereon the Masse depends were allowed Christ his deity and his humanity should be abolished and therefore it must be flat idolatry to worship Almighty God in a corruptible péece of paste The fourth told them that the fruits of the Sacramant could not be received where the Word was not joyned with the signe where one of the signes were withheld or where there was no Communion Thus was the Masse anatomised with the abhominations thereof with all boldnesse so as some of the Iudges were constrained to averre openly that there was a great abuse in it indéed being a manifest wrong done to the institution of Christ as also that the Laity were there deprived of the Cup and the Bread only given the whole being performed in a language which the poore people understood not It was beyond the expectation of all men that so frée a confession would have passed for currant in that place in which whosoever came before them formerly and made the like was condemned to die But now the Truth so prevailed that against all hope and ordinary procéedings in times past yea contrary to the mindes of those which were Gods chiefest enemies the order was this That howsoever sentence of death had béen pronounced against thrée others of this company by the inferiour judges yet these foure should have their lives saved provided that they departed the countrey Foure witnesses of the truth gently entreated by their Iudges within fiftéene daies Which exception though it favoured of some injustice yet was it nothing in comparison of the former cruelties and this banishment turned rather for a benefit to them than an hurt for by this meanes they had liberty to go to such places where God was purely served ¶ The story of Peter Chevet Martyr BEing asked whether he durst affirme that he He was in outward appearance a silly poore man a vinedresser of the age of 60. years and upwards had the spirit of God Yea said he for I am one of Gods children and therefore have the spirit of God given unto me as the earnest of my adoption It is to be feared said some that you will bring your selfe in danger of the law and so be burned Truly said he I doe not thinke to escape better cheape and though you scortch and rost me alive yet will I never renounce Iesus Christ Is it not written He that shall confesse me before men him will I confesse before my Father which is in Mat. 10. 32. heaven c Being asked whether he desired not to be absolved confessed and to receive pardon having stood excommunicate now thrée yeares he answered I confesse my faults every day to my God but where is that goodly absolver that will take upon him to pardon me The Officiall answering said That is even I. Now poore man said Peter it is a question whether thou canst save thy selfe and wilt thou take upon thée then to save others The Officiall finding himselfe galled with this answer threatned him with longer imprisonment Alas alas saith he though I should rot in prison yet shall you still finde me the same man Being come to the place where he was to suffer the Executioner would not take the paines to Hee could say the new Testament by heart was so prompt therein in all his answers that the people who heard him said if hee were suffered to speake hee would convert all the City of Paris helpe him from off the cart but tumbled him downe with his head forward Notwithstanding all this and other cruelties he manfully overcame the same with invincible constancy And when they pulled off his cloathes he was heard to say intelligibly How happy how happy ô how happy am I with his eyes still lifted up to heaven He was burned in the place called Maubert nigh to the city of Paris the 11. of March 1559. ¶ A notable speech uttered by Anne du Burg Counsellor for the King in Parliament in the moneth of Iune An. 1559. AMong the rest there was a Counsellor called Anne du Burg◠a man of singular understanding and knowledge bred and nursed up in the bosome of the Church of Christ This man having rendred thankes to God for mooving the Kings heart to be present at the decision of so waighty a cause as that of religion is and having exhorted him well to consider thereof being the cause of Christ himselfe which of good right ought to be maintained by Princes spake boldly therto as God gave him utterance It is not saith he a matter of small consequence to condemne such as in the middest of the fiery flames call upon the name of Iesus Christ This I doe but note here by the way because the consequence is touched before by Master Iohn Foxe where he mentions the terrible end of such as were persecutors of the truth Only one thing more touching the said Anne du Burg I could not here omit and it is this A certaine woman being prisoner for the same cause right over against him had a little window in her chamber which opened towards that where In the History of the martyrs mention is made of one Peter Arundeau whose cōstancy was so admirable in suffering the extremity of death that it was the meanes to imbolden this worthy counsellor Anne Du Burg with others to suffer for the cause of the Gospell Master du Burg lay from whence either by words or signes when she was not otherwise letted she encouraged him to persevere constantly in the truth by whom he was so comforted that the same du Burg being importuned by some of his friends to recant used these words nay I trow not said he for a woman hath taught me my lesson how I ought to carry my selfe in this businesse to which God hath called me féeling in himselfe as it séemed the force and power of the godly admonitions of this poore woman Whose godly zeale was such as that her story may not as
CHAP. II. Shewing How the Faithfull ought to be are persecutions patiently FOrasmuch as afflictions are thus necessary and inevitable to beleevers that whether they will or no they must passe this strait way they ought to bethinke them how to make hard things easie And herein to follow the dealing of the Physitian with his patient who intending to give him some bitter Potion or Pill is wont to sweeten the one with Syrrup and to wrap up the other in gold lest he should abhor to take in or swallow downe either the one or the other Even so are we by committing to memory some elect and choice sentences of holy Scriptures concerning the Crosse to cover over the same therewith that it may not appeare so dreadfull unto us as we apprehend it to be For that which causeth us to fly and feare persecution is a prejudicate opinion we have conceived in our mindes that some deadly poison lurks under it And therefore wee shun so much as to taste a little sup thereof in regard we imagine it to be the only bitter drug in the world Now that which makes us fall into and breeds in us this error is because as therein so almost in all things else we are led rather by sense than by the word by which wee ought to ballance and regulate all our perswasions and resolutions For could we beleeve what the Prophets and Apostles inspired of God have preached and written for the use of posterity as touching persecutions wee would not onely have them in a more honourable esteeme but thankfully and patiently beare them To which end let us endeavour firmly to imprint in our minds these and the like sentences Saint Paul tels us that if we be reproached for the name of Christ we may think our selves happy for the spirit of glory and of God saith he resteth upon you And 1 Pet. 4. 14. Rom. 5. 3. Saint Paul speaking of himselfe and his associates saith thus And not onely so but we glory in tribulation also knowing that tribulation worketh patience and patience experience c. And in another place God forbid that I should glory save in the crosse of our Gal. 6. 14. Lord Iesus Christ These places with sundry others to the same purpose doe sufficiently manifest how much the true Christian ought to thinke himselfe honored of God when it pleaseth him to call such an one forth to suffer for his name in the defence of his Truth What other thing else I pray you was the cause of Saint Pauls glorying and that 2 Tim. 4. 7 8. Hos 13. 14. glory in an higher degree which Christ hath ordained for us by his death with which glory he is now invironed in the kingdome of his father What else is it which is promised to the Elect as a recompence of their faith in Gods promises and all their loyall Isa 24. 16. services but glory to the righteous What is the principall glory which we attribute to the Martyrs Is it not in regard of their invincible patience and constancy of faith by which they overcame the world and their owne flesh which is not to be esteemed a small or meane victory If Alexander obtained so great renowne by conquering Darius and Scipio for discomfiting Hannibal c. who slew but a few mortall men like themselves how much are wee in comparison of them to admire their valour who have not onely warred against men but against their threats gibbets fires yea against death it selfe and in the end triumphed over it We worthily magnifie the prowesse of Sampson and Shaâ—gar the one for Iudg. 15. 15. Chap. 3. 31. killing a thousand men with the jaw-bone of an asse the other for killing six hundred men with an Oxe goad Yet did the force of the Martyrs farre excell theirs who with the sword of the Spirit which is the word of God were mabled to overcome the devill with Eph. 6. 17. all his retinue Tertullian tels us That there is no better Order of Knighthood nor chaines of greater In his Epistle to the martyrs of his time price than those to which the Martyrs of Iesus Christ are fastened nor richer bracelets than the manacles wherewith their hands are bound In the Ecclesiasticall history it is It was Babilas Bishop of Autioch in the yeare 250. Ex Chrysoft li. contra Gentiles reported of a good Bishop who by the Emperor Decius being cast into a filthy stinking prison or hole for the name of Christ with as many yrons as he could beare intreated his friends who somtime came to visit him that after his death they would bury with him the signes and tokens of his valour meaning his bolts and fetters which were put upon his legs and hands teaching us That when we see it is the will of God to impose them upon us and thereby to dub us Knights of his Order we should esteem our selves no lesse honored than if a King by way of gratifying a valiant champion for some great services done for him should reward the same with some of his owne precious jewels and then no lesse to brave it out in these our Ornaments than a woman when she sees her selfe decked with all costly array from top to toe If that which Cicero writes be true That no vertue gives to man greater Iustre than In his book of Offices Magnanimity we may thence safely conclude That none ought in this kinde to be preferred before a Christian Martyr who neither loves desires or admires ought save that which is honest and praiseworthy nor gathers any riches to himselfe but what he knows to be lasting and hopes to possesse for ever in the Kingdome of Heaven and therefore sleighting either mens favours or displeasures as those that are high borne contemne the one when they seem to smile and are not much daunted with the frowns of the other knowing right well that all things under the Sun are but vanity and subject to change with their ages and seasons We read in the Ecclesiasticall story of one Phanutius Bishop of Thebaides who under the tyranny of Maximinus having one of his eyes put out never presented himselfe before Constantine the Great but that good Emperour embracing of him would kisse that eye which being lost wee know how unseemly it causeth that part to be But thus the Emperour would shew That nothing ought to be in higher esteeme with us than the crosse of Christ and the markes thereof when we beare or weare them on any part of our bodies If the good and holy life oâ—a Christian be so much set by of us then must the death of such a one be much more glorious when for the name of Christ hee takes the same joyfully Who could be more deare in the eye of God the Father than his Son Iesus Christ Mat. 3. 17. Yet gave he him to suffer death for our sins and by suffering the same according to the will and appointment
of his heavenly Father hath he not obtained a name which is above every name That at the name of Iesus every knee should bow c. If Gods glory ought to be preferred before all things yea our owne salvation and that Christ by dying to save us hath obtained the greatest glory that ever was what may we judge of that death we endure for his honour his word and for the maintenance of his pureworship and service Abraham never performed a more honourable act than in offering up his son Isaac at Gods command nor for which he is more praised I demand then that seeing our owne life is more deare and precious to us than the life of another whether the Martyrs who according to the will of God and for his honour have been so prodigall of their bloud have not deserved greater or at least an equall praise and commendation with Abraham The Bishops of old had such an honourable esteem of martyrdome that they preferred it before their Episcopall dignities so as both themselves and their Disciples and followers whom they had taught were so ambitious thereof that when they wanted opportunity to suffer being excluded therefrom by the interceding of friends or were not the first that suffered they took it so to heart that some of them carried the grief thereof to their graves Thinke I pray you what a shame it were for a Gentleman who being called by his Prince to fight in his warres should busie himselfe onely about combing curling and perfuming his haire tooting all day in a Looking-glasse to decke and attire himselfe and then judge by that what valiant souldiers we are and what a goodly reputation wee shall reap either at the hands of God or of good men if in our spirituall warfare wherein we are to be imployed during our whole life whilest the alarme is strucken up and every one mounted to give the onset in the face of the enemy we in the meane time will play least in sight hiding our selves behind every bush as Schollers that are loth to go to Schoole for feare of the rod. Good God That men of noble spirits should so much affect the renowne of being valiant fearing nothing more than to be reputed for base fellows and cowards yea some are so jealous thereof that they cannot endure to heare so much as a suspition of flying and yet all this their valour tends only to covet a fame which consists in skill how to kill and destroy mens lives Now we being kings then and the adopted children of God if either greatnesse of our courage or noblenesse of our house or birth whence we are descended may prevaile any thing with us then who I pray you ought to shew forth more valour than the faithfull or more dread the staining of their honour by playing the dastards This being yet one argument more to put spirits in them namely that their prowesse tends not to kill and slay mens bodies as that of worldlings doth but to save heale support and sâ—ccour as the arme and power of God which is far more honourable than the other CHAP. III. Manifesting the great profit and benefit which the faithfull reap by Persecution HAving shewed in the former Chapter that a more honorable condition cannot befall a Christian than to suffer affliction for the name of Christ wee are here to shew how nothing is more beneficiall and profitable which will the better appeare if wee reckon up some few particulars thereof To begin with the first then In affliction God manifests his readinesse to comfort us and his power in sustaining and upholding us that we sinke not under the weighâ—â—f them Examples whereof we have in Ioseph and David and sundry others who by the afflictions they suffered for righteousnesse sake were prepared in that which God had appointed the one to be Governour over the land of Aegypt the other over the kingdome of Israel For as in the time of warre a Captaine or a Generall Three similies of an army takes occasion there to let his souldiers see his fidelity vigilancy fortitude and skill he hath in leading them out and in and as a Physitian among the sicke and diseased is occasioned to exercise the profundity of his art and experience he hath atchieved Or as friends when we are in distresse doe give us to understand what love they beare towards us and how mindfull they are of us Even so or much more doth God declare how greatly he loveth us and how faithfull he is in performing his promises in the time of our distresses which is no meane benefit For the experience which we get from his bounty love power and care of our welfare causeth us with greater confidence to stay and rest our selves wholly upon him and the tryall also of his fidelity doth more and more confirme us in waiting for the performance of his promises which consequently occasionshim to accomplish the same in us Againe had we no other good for which wee ought to rejoyce in afflictions and accustome our selves to beare them both patiently and thankfully but this that they serve to set forth Gods glory which after a sort shines in us while during our troubles he upholds us in them and in due time delivers us out of them what can we desire more For his glory ought to be so deare unto us that if our damnation it selfe might be a means to advance it we should not refuse to undergoe it but freely and willingly offer our selves to be cast into hell Subjects and servants joy in nothing more than in seeing their lords and masters highly honoured as on the contrary nothing vexeth them more than when they see them disesteemed or ought to be broached tending to the impeaching or obscuring their estimation or honour Shall we then who are not only subjects and servants but have obtained the prerogative to be accounted sons and friends in our fathers house and family shall not we I say rejoyce The second fruit which we reap from affliction is that hereby God multiplies his gifts and graces upon us as it is written Mygrace is sufficient 2 Cor. 12. 9. for thee for my power is made perfect in weaknesse 2 Cor. 12. 9. Humility Faith Patience Prudence and Repentance are augmented and increased in us by suffering persecutions For look as bodily exercise is an help to increase health strength and heate in the outward man and catechising or posing of children to which we often call them is the way whereby they grow in knowledge even so the severall tryals and troubles through which God exerciseth and makes proofe of our faith cause it to grow from a lesse measure and degree thereof unto a greater A Captaine who hath once or twise besieged a city or castle becomes much more expert hardy and wary than a fresh water souldier so also is the prudence counsell courage fortitude and zeale much greater and resolution stronger in such as have often passed through
father his two sons and after many words passed they asked them whether they would submit themselves to the will of the Magistrates Robert Oguier and Baudicon his sonne with some deliberation said yes we will Then demanding the same of Mart. the younger brother he answered that he would not submit himselfe thereto but would accompany his Mother so he was sent backe againe to prison whilest the father and the son were aduidged to be burned alive to ashes Now as they went to receive the sentence one of the Iudges sitting in his place after sentence pronounced said to day you shall go to divell with all the Devils in hell fiâ—e which he spake as one transported with fury in beholding the great patience of these two servants of Christ for they tooke all things quietly vanquishing their enemies cruelty by patient bearing the Crosse and in praysing God for the same Having received the sentence of death they were returned to the prison whence they came being ioyfull that the Lord did them that honor to be enrolled in the number of his Martyrs No sooner entred they the prison but a band of fryers came in thither one amongst the rest told them the houre was come in which they must finish their daies Robert Oguier and his son answered we know it well But blessed be the Lord our God who now delivering our bodies out of this vile prison will receive our soules into his glorious and heavenly kingdome One of the Fryers whose name was Lazard a notable limme of Antichrist endeavoured to turnâ— them from their faith saying Father Robert thou art an old man let mée intreat thée in this thy last houre to think of saving thine owne soule And if thou wilt give eare to mée I warrant thée thou shalt do well The old man answered poore man how darest thou attribute that to thy selfe which belongs to the eternall God and so rob him of his honour for it séemes by thy spéech that if I will hearken to thée thou wilt become my Saviour No no I have one only Saviour Iesus Christ who by and by will deliver me from this miserable world I have one Doctor whom the heavenly Father Mat. 17 5. hath commanded me to heare and I purpose to hearken to none other A Fryer called the Father of Saint Clare exhorting him to take pitty of his soule which Christ had redéemed Thou willest me said Robert to pitty mine owne soule doest thou not sée what pitty I have on it when for the name of Christ I wiâ—ngly abandon this body of mine to the fire hoping to day to be with him in Paradise I have put all my confidence in God and my hope wholly is fixed upon the merits of Christ his death and passion he will direct me the right way to his Kingdome I beléeve whatsoever the holy Prophets and Apostles have written and in that faith will I live and die The Fryer hearing this said Out Dog thou art not worthy the name of a Christian thou and thy son with thée are both resolved to damne your bodies and soules with all the devills in the bottome of hell As they were about to sever Baudicon from his father he said Let my father alone and trouble him not thus he is an old man and hath an infirme body hinder him not I pray you from receiving the Crowne of Martyrdome Another of the Fryers said Away varlet thou art the cause of thy fathers perdition The Friers then turning themselves towards the Executioner said On on Officer doe thine Office for we will be gone we lose but our labour séeing the devill hath bewitched them Baudicon was then conveyed into a chamber apart and there being stripped of his clothes was fitted to be sacrificed now as one brought him Gunpowder to put to his breast an odde fellow standing by said Wert thou my brother I would sell all that I am worth to buy Fagots to burne thée thou findest but too much favour The yong man answered Well Sir the Lord shew you more mercy Some that were present saying Good God is it not a pittifull sight to behold these poore men A Doctor being by answered And what pity would you have shewed towards them I would in stead of allowing them this powder Saint Laurence was rosted on a gridiron by Pagans In this age the godly find in a manner the like from faiâ—e and fained Christians A gentle perswasion have them fryed on Gridirons as S. Laurence was Whilest they spake thus to Baudicon some of the Fryers closed in with the old man perswading him at least to take a Crucifixe into his hands lest the people said they should murmure against you adding further that he might for all that lift up his heart to God because you know said they it is but a péece of wood Thus they fastened it betwéen his hands but as soone as Baudicon was come downe and espied what they had done to his father he said Alas father what doe you now will you play the Idolater even at your last houre And then pulling the idoll out of his hands which they had fastned therein he threw it away saying What cause hath the people to be offended at us for not receiving a Iesus Christ of wood We beare upon our hearts the Crosse of Christ the Son of the everliving God féeling his holy word written therein in Letters of Gold As they were led to execution a band of souldiers were attendant upon them no lesse then if a Prince had béen conducted into his kingdome Béeing come to the place where they were to suffer they ascended up the scaffold which was there prepared for them Then Baudicon asked leave of the Sheriffes to make a confession of his faith before the people Answer was made That hée was to looke unto his ghostly Father and Confessor confesse your selfe said they to him He was then haled rudely to the stake where he began to sing the sixtéenth Psalme The Fryer cryed out Doe you not heare my Masters what wicked errours these hereticks sing to beâ—ile the people withall Baudicon hearing what he said replyed thus Now simple idiot callest thou the Psalmes of the Prophet David errors But no marvell for thus you are wont to blaspeme against the Spirit of God Then turning his eye towards his father who was about to be chained to the stake he said Be of good courage father the worst will be past by and by As the executioner was fastening him to the post he chanced to hit him with his hammer on the foot to make him stand néerer to the same The old man being sensible of the blow said Friend thou hurtest my foot why doest thou abuse me thus The Frier hearing this said Ah these heretickes They would be counted Martyrs forsooth but if they be but touched a little they cry out as they were killed To which Baudicon thus replyed Thinke you then that we feare the tormentors No such matter for
execution a great multitude were assembled into the Market place to be hold the behaviour of these goodly men who as they were led to death protested That the cause why they dyed was only for bearing witnesse to the truth of the Gospell which words they uttered with such courage that the officers who invironed them round about strove to damp the same by a great noise which they made lest their voice should be understood Whilest the executioner fastened them to the stake there was on an instant such an hurlyburly amongst the people that with one voice they cryed Kill kill rushing There were they in great feare where no feare was for as saith the Psalmist God is in the generation of the righteous Psal 14. 5. one in upon another By and by the shops and doores of houses were shut up The hangman let fall all his preparations leaving the two patients standing at the stake The Margrave being on horseback could by no meanes get away being compassed in on each side The Officers trembling for feare threw downe their halberds The spy who attended there to hearken not knowing where to bestow himselfe forsook his horse and ran into a Church for feare And though one told him that a cutpurse had caused all this adoe he would not be drawn to beléeve him but said I know we are but dead men it is not the Théefe but the seditious people who now begin to work their revenge Thus God confounded these bloodthirsty shewing how he could have brought all their preparations to nothing if it had pleased him As soon as this hubbub was quieted the servant of the executioner ran and strangled the two Martyrs who had now a good space béen fastened to the stake still calling upon the name of the Lord. The fire being afterward kindled the bodies were consumed to ashes the 19. of Ianuary 1559. A Recantation fathered upon a Martyr called Cornelius Hallewin which he never consented to and how he tooke the same in the yeare 1559. THe father of this Cornelius solliciting the Margraue his wife who as it was thought was Godmother to Cornelius to get his sonne out of prison It was so agréed among them that a libell should be framed vnder the name of Cornelius wherein he should now acknowledge his error be confessed to a Priest would also receiue his Maker and come againe into the state of grace as a good childe of his holy mother the Church And further should say That Sermons were of no worth because they were not made upon holy ground Also requiring that if hée had failed in ought else the same should be attributed Anno 1559. to his young yeares and therefore craued pardon Howbeit the said Cornelius wrote letters daily in the meane while to the brethren shewing forth an admirable constancy in defending the faith gladding the hearts of many who gaue God thankes for the graces of his good Spirit wherewith he had indued him The Minister of the Flemish Church hearing of this Libell by the meanes of some friends got a Copy thereof and hauing read it considering how the tenor thereof tended to a great scandall made the Elders and Deacons of the Church acquainted therewith who were not a little grieued for the infirmity of their weake brother Whereupon the Minister wrote a sharpe letter vnto him willing him to turne and repent him of his backe sliding by making a true Confession thereof before the councel When Cornelius had receiued this letter read it he was so vexed perplexed in his spirit that he knew not how to demean himselfe so as all the godly his Prison fellowes had much adoe to stay and comfort him The blood gushed out of his nose hée spread abroad his armes and made pitifull outcries What to deny the truth said he God forbid Oh that the faithfull should conceiue so hardly of me Good God thou knowest that I am guiltlesse nor haue I this way offended Then the residue of the brethren aduised him to get a sight of his inditement which if it contained no such thing then to send it to the Church and so manifest to them his innocency touching that whereof he was accused besides making a plaine confession of his faith to impart the same to the Councell there withall to shew how he was abused by the Margraue and his Parents which he accordingly did The said Cornelius being condemned to die the Margraue offered him so much more fauour as to die a more easie kinde of death if he would but giue eare to the priests whom he had brought with him into the prison Cornelius replied no Sir God forbid I should do such a thing doe ye with my body what ye will As they bound him Herman Ianssen who both suffered together Herman willed the Margraue to take héed what he did for saith he this will not goe for paiment in Gods sight in bereauing vs thus of our liues I wish you to repent therefore before it be too late you cannot long continue this tyrannous course for the Lord will shortly auenge it The Margraue commanded they should haue a crosse or crucifixe put into their hands promising Cornelius that if he would so doe he should only be beheaded and not burned but they both reiected the Crosse saying They would not give the least signe that might be of betraying the truth and that it was all one to them what death they put them to so they dyed in and for the Lord. The punishment they said could last but for a while but the glory to come was eternall Then were they led towards the Market place and Herman reioycing in the Lord sung the hundred and thirtieth Psalme Cornelius followed him and gaue the people godly exhortations Being come to the place of execution the sword was laid there ready to behead them if they would take the Crosse into their hands and admit the Friers into their company But because they would not yéeld one whit vnto them wood was made ready to burne them Then Cornelius fell on his knées praying God to forgiue his enemies who had sinned through ignorance After which they were put into a little lodge made of fagots and strangled at the stake But whilest this was a doing there fell out such a tumult amongst the people that they were not a little afraid of an vprore the hangman be caught hold of his sword to defend himselfe thinking they would kill him first but the businesse was as suddenly quieted as raised The fire being kindled flamed forth vpon the bodies of these holy Martyrs The Margraue thought according to the vsuall course to haue quenched the fire that so conueying the bodies away halfe burnt they might be laid upon the whéeles nigh vnto the city in the accustomed places where they were to lie as spectacles to be gazed on But the peoples wrath being stirred crossed him in his purpose so as his Serieants and Halberdiers leauing him he stood as
hapned in a city of Suitzerland among the papists An. 1559. He expresseth neither the Consuls name nor the city the thing being sufficiently knowne to the inhabitants thereabouts This Consul being a rich and potent man intending to build a brave and magnificent house sent far and neere for the rarest and most exquisite workemen he could heare tell of Amongst the rest he sent to the city of Trent so much renounced among Papists in regard of the last Councell the Pope had there for an excellent carber and master Builder called Iohn a man very religious and a lover of the Truth for which cause the said Iohn refused at the first to goe thither alledging for himselfe that he was of a contrary religion to that which the Consull professed and therefore could not safely inhabit among such as would observe his contempt of the Masse and their other ceremonies The Consull promised him safety in respect of his person and that he should be forced to nothing against his conscience Upon this his promise Iohn came and wrought a long time with the consull but when he came to demand his wages they entred into some termes of discontent In the end at the command of this Consull Iohn was committed to prison and by the same Consull accused for a sleighter of the Romish religion yea to have spoken unreverently thereof wherefore he was condemned to be beheaded As they led him to execution he went towards it with undaunted courage and died very constantly protesting in the presence of all the Spectators that he most gladly layd downe this life present for the maintenance of that religion whereof he had made profession beleeving undoubtedly that it was the Truth but added that the consull who was the author of his death should himselfe die within three daies and appeare before Gods judgement seat to render an account of his sentence Which came to passe according as this pious man foretold for the Consull being then in the prime of his youth and of an healthfull disposition of body from that day began to be assailed first with an exceeding heate and then with an extraordinary cold and thus was he smitten with a new kinde of sicknesse so as within three dayes he followed him of whom he had bin both the most unjust accuser and judge ¶ The speech of a poore Porter called Chevillon whipped for the Truth and after confined to the Gallies BEing whipped thorow the stréets of Romans he said to him that lashed him Lay on my friend lay it on and spare not chastise this flesh which hath so often rebelled against his God thinking himselfe happy that he suffered in so good a quarrell ¶ The miserable end of one called Aubespine a Counsellor of Grenolle and a persecutor AFter these bloody persecutions this Aubespine fell in love with a gentlewoman and therein gave such way to his passion that he forsooke his calling casting off all care of his owne welfare to follow her whithersoever she went But she disregarding him he tooke it so to heart that he neglected his owne person by reason whereof swarming full of lice he could by no meanes be rid of them for they increased upon him and came out at all the parts of his body as they are seen to issue out of a dead carkasse It was not long before his death but feeling himselfe smitten with Gods hand he began to despaire of his mercy and to shorten his dayes he concluded to famish himselfe in the meane while the lice gathered so thick about his throat as if they would strangle him Some beholding this so lamentable a spectacle being much mooved therewith in commiserating his estate agréed to make him eat whether he would or no forcing him to take some broth or a Cullis which he resisting with all his might they bound his armes gagging his mouth with a sticke to kéepe it open whilest they put somewhat thereinto Being thus gagged he died like an inraged beast with the abundance of lice which crept towards his throat And thus it was spoken even Gag them said he for it wee suffer them to speake they will doe more harme at their death than in their life which practise was not onely liked but executed by some of the Romish Religion that looke what torment he had devised for the ministers of Valence sending them gagged to their execution he was by the just judgment of God punished after a sort in the same kind Iohn Ponce of Leon a Gentleman of Seuill in in Spaine AMong those that with a firme faith sealed the truth of the Gospel with their bloud in the Spanish inquisition at Sevill the foure and twentieth of September 1559. Don Iohn Ponce of Leon the sonne of Roderic Ponce of Leon Count of Baylen may of good right deserve to be placed in the first ranke For besides the noble race from whench he sprang the Lord had indued him with singular vertues well beséeming so worthy and Christian a Gentleman Those who were of his familiar acquaintance and did well observe his conversation gave this testimony of his sincerity that his like was not knowne in Spaine of a long time in that a man of his estate was so forward to exercise his charity towards such in whom he saw but any good inclination to religion yea his yearely revenues which were also great were not onely imployed that way but he séemed to excéede the chiefest of his ranke in yéelding his helpe and aide towards the reliefe of the poore All which the world taking knowledge of attributed as it is woont that which procéeded from his so Christian bounty rather unto wastfulnesse and prodigality The Inquisitors of Sevill envying the swéete savour of such a life and conversation as he led before them flowing from an inward taste of true Religion spared him no more than those of meaner condition For having gotten him into their hands they left no meanes unassayed but used the utmost of their devices to weaken his faith The truth is that at the first this noble personage was much perplexed but at the last the Lord fortified him so with his grace that he was set in the first rounde of the guilty Concerning his sentence howsoever this holy tribunall mixed the same with many untruths to bleare the eyes of the ignorant withall yet may it easily be collected out of the tenor of his sentence what he confessed and professed For in the said sentence were read his articles for which he was principally condemned to the fire namely That hée abhorred the Idolatry which is committed in adoring the Sacrament calling it a breaden god Also that when he met it as it was carried through the stréets either in solemnity or to some sicke body he passed into another stréet going apace before it that he might give no reverence unto it That comming often into the Cathedrall Church where masse was said he turned his back towards the Priest because he would not sée
of the thing signified Bish As touching the sacraments in the old testament which had their extent only to the comming of Christ and no further we indéed doe hold that the signe beares the name of the thing signified thereby and thus the Paschall Lambe Exod. 12. 43. Cec. 71. 1â— was called the Passeover and Circumcision was called Gods Covenant being but a signe thereof but it is otherwise now in the sacraments of the new Testament which have their continuance unto the end of the world containing in them the thing signified La Grange Your Distinction will be but idle if we come to the sacraments of the new Testament which are onely two howsoever the church of Rome holds seven to wit Baptisme and the Lords supper The scripture calls Baptisme the washing of regeneration because it is a signe thereof yet bearing the name of that whereof it is but a signe Nor among your owne Writers do we finde that the water in Baptisme is changed into the blood of Christ which is notwithstanding the true lover of regeneration Also the cup is called the new Testament because it is a signe thereof Dare you now affirme that the cup is the new Testament But because you séeme to bring in for confirmation of your opinion the ancient Fathers we are content to be tried herein by them even in our cause also and it shall appeare that they are not so contrary to us as you suppose and this will cleare our doctrine from the crime of novelty wherewith yée slander it Afterwards we will come to touch such inconveniences and absurdities as flow from your Doctrine The Bishop answering that hée was content La Grange began as followeth La Grange Gelasius who was an ancient doctor Gelasius a pope of Rome yea and a Pope also said in a Councell held at Rome That the substance and nature of bread and wine remained in the sacrament of the Lords Supper even as the humane nature of our Lord Iesus Christ was united unto his divine essence Chrysostome an ancient doctor in his imperfect Chrisostome worke upon S. Matthew denies that the body of Christ is inclosed under the bread in the sacrament but holds that it is only an outward signe thereof Bish I have as you know before answered that sentence of Gelasius and then I told you that he was not séene in Philosophie and therefore could not dispute substantially of the substance of the bread yea I verily thinke he understood not what this word substance meant but tooke it for that which we call accidents as some times by this word accident wee understand substance witnesse Iulian who takes it in this sence La Grange Sir I cannot conceive that such a learned Father could be so ignorant as not to know what the substance of bread should meane or at least the nature thereof féeling hée ate of it daily S. Augustine hath this saying on the third Augustine Psalme That Christ shewed admirable patience in receiving Iudas to that banquet in which hee instituted and gave to his Disciples the signe of his body and blood Bish I doubt not but many such sentences are to be found in saint Augustine which séeme to favour your opinion as where he saith to Adimantus the Manichée That Iesus Christ did not shun to call it his body albeit he gave but the signe thereof But such kinde of spéeches must be expounded by conferring one place with another La Grange Nay sir we have not onely saint Augustine but also the most part of the ancient Fathers all which you say are against us on our side Bishop Well but come now to the absurdities and inconveniences of our doctrine whereof you spake La Grange Amongst other I will instance in this one by the doctrine which you teach you sever 1. Absurdity and diâ—oyne that which in it self is joyned and united together In the supper of the Lord the Sonne of God gives us his flesh for our meate and his blood for our drinke which are coupled together by outward sacramentall signes bread and wine now according to your doctrine the bread to converted into flesh and the wine into blood and yée separate the flesh from the blood of Christ Bish We separate not the flesh from the blood séeing that by concomitancy the flesh is never without blood nor blood without flesh La Grange If this be so wee should in one 2. Absurdity the same action receive the flesh blood of Christ twice for taking the bread which you say hath blood accompanying it by your Concomitance you receive whole Christ in flesh and then againe in bloud and thus we receive the flesh twice and the bloud twice Bish What inconvenience commeth of receiving the same twice in one action La Grange Christ did not institute his supper to be received twice in one action but saith in the singular number Take eate this is my body he said not in the plurall These are my bodies This only absurdity if there were no more overturnes the Lords institution To this the Bishop made no answer La Grange If we marke Christs words it will appeare that the absurdities in your doctrine do crosse this commandement Eat for what eat you sir I pray you in this sacrament Bish The accidents of bread La Grange Eate you nothing but the accidents It is said Eate this is my body Bish We receive the body and blood La Grange When you eate the body doe you not bruise it with your téeth Bish No for Christs body is insensible so as when we eate or bruise the cake the body is not bruised therewithall but the forme the body is not dismembred but every bit is the body of Christ La Grange Sir you still fall into the former absurdities for making thrée pieces of your cake in the Masse and every piece thereof the whole 3. Absurdity body of Christ it thereupon followes that in taking three pieces you swallow downe three bodies of Christ together Bishop We must not be led thus by humane sense La Grange Sir that which I say is manifest enough and so that which you affirme of your formes cannot stand for Christ saith not Eat the formes but Eate this is my body Now wee cannot eate unlesse we gnaw with our teeth in bruising therewith that we eate If you say that the bread which is flesh as you hold is conveyed under the tongue and gently swallowed then I answer This is not eating but swallowing for Can he be said to eate who being halfe pined with hunger swallowes his bread and meate withou chewing Nay he may rather be said to devoure it Moreover if the bread which as you affirme is flesh bée put into a mans mouth and swallowed then how will you answere that which Christ said in Saint Mathew That whatsoever Mat. 15. 17. enters into the mouth goeth into the belly and is cast out into the draught or backe
him not to be afraid of the fury of the Parisians nor of their threats which they had formerly uttered against him For he was not ignorant of the deadly hatred they bare him and therefore wrote unto the Maior of the City to looke unto it at his perill that the Admirall had no wrong offered him by the Citizens either at his entrance or continuance in the City For of all the Cities in that Kingdome it is the most superstitious and eassly moved to sedition and therefore the Admirall being of a contrary religion could expect but ill welcome at his comming thither especially because at his sollicitation the Crosse of Gastines was remoued out of the street of S. Dennis The Quéene mother and the Duke of Aniou wrote unto the Maior also and likewise to the rest of the Magistrates to the same effect but especially to their servants some whereof had a little light given them touching that device To be short they endeavoured to take all rubbes out of his way that he might with the lesse mistrust fall into the snare The Admirall not casting any perils resolved to take his journey to Paris Albeit he lacked not sundry advertisements from his owne followers and others his well-willers in the Kingdome who honoured him much desiring him that howsoever He gave this testimony in his answer to these advertisements that since France came to be a Kingdome it never enjoyed a better King then Charles the ninth he had no sinister opinion of the King of his mother or any of theirs yet at least he was to take into his consideration the place whither he went and amongst what enemies he was now to venture himselfe But he alwaies leaning upon the testimony of a good conscience and being confident in Gods providence not moved by these advertisements tooke his journey to Paris with very few Attendants Being come thither he was honoutably received of the King of his Brethren and of the Quéene mother with others also The marriage of the king of Navarre with the Kings sister being solemnised on the seventéenth and eightéenth of August 1572 and all the Triumphs and feastings accompanying the same being finished the Admirall determining to take his leave at the Court and so to returne homewards the Deputies of the Reformed Churches brought him their requests on a sudden to present the same to the King in regard of many wrongs the said Churches had sustained and therefore they instantly besought him that he would not leave the Court till some order might be taken for redresse thereof This with other impediments were the occasions of detaining him still there Mauravell comming to Paris whilest these This Mauravell was he that shot the Admirall Feasts lasted having presented his service first to the King and his mother the Duke of Aniou with those of the Guise aftersome spéech had with the King and the Quéene mother one called Chaill had a command to direct him to the house whence the blow should be given who left him with a woman in the said house which woman was forbidden not only to aske his name but also so much as to enquire for what cause he was lodged there On Friday the two and twentieth of August in the morning he trimmed up his harquebuse watching secretly the Admirals comming The Admirall at his going forth out of the Louure méeting the King comming out of a Chappell which is before the same passing thence to play at Tennise he scarcely had gone an hundred paces from the place but as he returned to his lodging on foot to dine there attended on by some twelve or fiftéene Gentleme reading a petition out of Mauravell hurts the Admirall the window of a lodging where Villemur tutor to the Duke of Guise usually lay he was shot with an harquebuse charged with thrée brasse bullets one of which tooke off the fore finger on his right hand and he was hurt with another in his left arme Féeling himselfe thus wounded hée willed some of his followers to enter that house and to enquire who it was that had done that or who set him on worke to doe it and then to advertise the King thereof giving him to understand how well his command was observed Now whilest they were busie to force open the doore the murtherer fled out by a back way escaping thence out of the gate of Saint Anthony where one attended him holding a Spanish gennet brought out of the Duke of Guises Stable whereon he galloped away yet not without some difficulty for flying thus in some feare he fell off his horse twice ot thrice A Gentleman séeing the Admirall hurt came to support his left arme binding up the hurt thereon with his handkerchiefe And thus was he conducted to his lodging which was distant from thence about some twenty paces In his passage a Gentleman said it was to be feared the bullets were poisoned to which the Admirall replyed All must be as it pleaseth God The King hearing of the Admirals hurt left his game where he was playing till then with the Duke of Guise and throwing away his racket as it séemed in an anger with a sad and heavy countenance withdrew himselfe into his Chamber the Duke of Guise following him within a while after The King of Navarre the Prince of Conde The King of Navarre and the Prince Conde complaine to the King with many other of the religion having notice of the Admiralls hurt complained to the King of this untimely accident entreating they might have leave to depart out of the City séeing they could expect little safety there The King made his moane to them of the mischance that hapned swearing and profesting that he would execute such impartiall justice upon the offendor and on all the complotters as should give the Admirall and all his friends content only he willed them to stay promising them ere long to provide for their security The Chirurgians and Physitians were presently sent for amongst whom was Ambrose Pare the Kings Chirurgian a man very expert He began first with the Admirals finger which put him to much paine in regard the scissers were not sharpe enough to cut it off at once besides hée was faine to stop and open the wound thrice Then he came to the left arme making incissons in two places into which the bullet had pierced The Admirall endured all this with an undaunted countenance and wonderfull patience whilest those which stood by and saw him so nangled could not refraine from teares Captaine Monins held him with both his armes about the middle and Cornaton held his hands He séeing them astontshed my friends said he why wéep you I thinke my selfe happy to be thus handled in the cause of The admirals speech while he was in the Surgeons hands God And anone casting his eyes upon a Minister called Merlin he said here ye see my friends Gods blessings I am hurt indéed but I know it is come to passe
deputies of the said Court added wee can neither find by our registers nor by any antiquity that the Princes of France ever subjected themselves so farre to the authority of the Pope nor that the Subjects have taken such knowledge of the Religion of their Princes The Court therefore cannoe determine ought thereupon unlesse first of all the Pope can cause his pretended right in translation of Kingdoms to appeare which Kingdomes were established and ordained of God before the name of a Pope was heard of in the world that he manifests not to us what title he hath to intermeddle with the matter of the succession of a young and vigorous Prince who for ought the Pope knows may have his succession yet in his loynes that he shews not with what appearance of justice or equity he should deny that priviledge which is allowed to such as ate accused of heresie against the decrées of antient canons namely that no man ought to be held as an heretique untill his defence be fully and fréely heard till he have received often admonitions from many Synodes and there upon sentenced by a Councell lawfully assembled Further they added that séeing the pope in stead of instruction breaths forth nothing in his Buls but destruction changing his shepherds crooke into a terrible thunderbolt rather to scatter then swéetly to call the erring flocke into the Bosome of the Catholique Church the Court cannot safely admit of or entertaine a Bull so permitious and opposite to the generall good of all the Christian World and to the soveraignty of the Crowne of France yea they further were of opinion that this Bull deserved to be throwne into the fire and burned and the sollicitors or upholders thereof for examples sake to be severely chastifed humbly deséeching the King to maintaine his Edicts in his owne Kingdome in peace This remonstrance tooke small effect for not long after the King being sollicited by the principall of the league set forth a declaration the seventh of October upon the Edict published in Iuly next before going wherein having confiscated the body and goods of these of the Religion with their associates who in any Province had taken armes against the fury of the league it was ordained that those of the Religion within sixe moneths were to depart out of the Kingdome unlesse within fiftéene daies fully accomplished after the said declaration they should abjure The Parliament suffering themselves to be carried downe by the violence of this streame accepted and admitted of this Edict The Princes framed an opposition against the Popes Bull appealing therefrom as a wrong done unto them offering to make it appeare in a frée and lawfull Councell that the Pope had malitiously belied them in calling them Heretiques so as if he refused this faire and lawfull course by them propounded they would hold and estéem him for that great antichrist and would proclaime an openirreâ— concileable war against him This opposition was affired and set up at Rome the seventh day of November Not long after among those of the Religion which were imprisoned others were more severely handled Among many take notice here of two honourable Women whose memory ought to be celebrated in this History of the Martyrs namely Radagonde daughter of Master Iohn Foucoult Atturney in the Parliament of Paris Widow of the age of fourty yeares and Claude Foucoult her sister a Virgin about thiryt six who were apprehended the nine and twentieth of October 1585. the one of the Village of Pierrepit néere Paris and the other in the suburbs of Saint German and brought prisoners into Chaâ—â—elet because they denied to goe to masse and would not abjure and forsake the true Religion Being severed one from the other in prison they were examined upon sundry Articles * To wit touching the supper of the lord prayer to saints prayer for the dead about abstaining from meats to which they made their direct answer according to the word of God Then being put together they were accused for disobeying the Kings commandement which was that these of the Religion were either tode part the Kingdome by such a time or else abjure They answered that they were willing toleave the Kingdome if they might obtaine a convenient time to take order about that little which they had there but refusing to yéeld to their request they were shut up again and theseventh of November in the presence of the Lieutenant as also of the Advocate for the King and a sorbonist they pleaded their Innocency These men getting no advantage against them but being rather confounded by the Wisedome of Gods Spirit speaking by these two sisters went and complained to the King that they were obstinate Heretiques This was in the beginning of the yeare 1588. They continued in prison many wéeks being cumbred with many disputes yet remained unshaken The Friday before Easter the King Hen. the third himselfe was to sée them asking them whether they would conforme themselves to the Catholique Apostolique Roman church as he called it They with such reverence and obeisance as became them gave him their reasons why they could not so doe confirming the same by texts of Holy Scripture His second question was why they had not obeyed his last Edict The Widow answered sir saith she I have thrée small Children to care for and whereas your Majesty allotted those of the Religion the teaâ—me of fiftéene daies after six moneths ended to depart the Kingdome I have done my utmost to take up such monies as were due untome but those who were indebted unto me neglected to pay me Besides hee that kept my vineyards of Pierrepit to quit Anno 1588 himselfe of me accused me of heresie causing my sister and my selfe to be here imprisoned where we have lien six moneths and if so be our petition presented by us find no acceptance in your Majesties sight we most humbly beséech you to grant that we may be fréed out of prison and wee will be gone instantly out of the Kingdome according to your Majesties Edict The date is past said the King nor will I shew you any favour unlesse you will promise to goe to masse He was much displeased in séeing their constancy Now at the same time there was presented before him one sirnamed Richelot who had béen apprehended that very day in which the women were taken for the cause of Religion unto whom the King used not many words only in conclusion hee said there wanted nothing but fagots to burne him This Richelot abjured that day in which these two sisters were executed The King had five or sixe Sorbonists which attended on him there who offered to reason with the prisoners by occasion of a word spoken by the widow But the King preventing it said we are not come hither to dispute let them be laid wast and none suffered to come to them Within halfe an houre after the Duke of Longueville came to visit them saying he was sorry for their
advice and direction of the rest as well to acquaint Owen with the particulars of the plot as also lest by my longer stay I might have growne suspitious and so have come in question In the mean time Percy having the key of the cellar laid in more powder and wood into it I returned about the beginning of September next and then receiving the key again of M. Percy we brought in more powder and billets to cover the same againe and so I went for a time into the Countrey till the thirtieth of October It was further resolved amongst us that the same day that this act should have béen performed some other of our Confederates should have surprised the person of the Lady Elizabeth the Kings eldest Daughter who was kept in Warwickshire at the Lord Harringtons house and presently have proclaimed her quéen having a project of a proclamation ready for that purpose wherein we made no mention of altering of religion or would have a vowed the déed to be ours untill we should have had power enough to make our party good and then we would have avowed both Concerning Duke Charles the Kings second son we had sundry consultations how to seize on his person But because we found no meanes how to compasse it the Duke being kept néere London where we had not forces enough wee resolved to serve our turne with the Lady Elizabeth ¶ The names of other principall persons that were made privy afterwards to this horrible conspiracy Everard Digby Knight Ambrose Rookewood Francis Tresham Iohn Grant Robert Reyes Commissioners Notingham Suffolke Northampton Marre Worcester Devonshire Salisbury Dunbar Popham Edw. Coke W. Waad ¶ And in regard that before this discourse could be ready to go to the Presse Thomas Winter being apprehended and brought to the Tower made a confession in substance agréeing with this former of Fawkes only larger in some circumstances I have thought good to insert the same likewise in this place for the further cléering of the matter and greater benefit of the Reader ¶ Thomas Winters confession taken the three and twentieth of November in the yeare 1605. in the presence of the Counsellors whose names are under-written My most honourable Lords NOt out of hope to obtaine pardon for speaking of my temporall part I may say The fault is greater then can be forgiven nor affecting here the title of a good subject for I must redéeme my Countrey from as great a danger as I have hazarded the bringing of her into before I can purchase any such opinion only at your honors command I will briefly set downe mine owne accusation and how far I have procéeded in this businesse which I shall the faithfullier doe since I sée such courses are not pleasing to Almighty God and that all or the most materiall parts have béen already confessed I remained with my brother in the countrey from Alhallow-tide untill the beginning of Lent in the yeare of our Lord 1603. the first yeare of the Kings reigne about which time Master Catesby sent thither intreating me to come to London where he and other my friends would bée glad to sée me I desired him to excuse me for I found my selfe not very well disposed and which had happened never to me before returned the messenger without my company Shortly I received another Letter in any wise to come At the second summons I presently came up and found him with Master Iohn Wright at Lambeth where he brake with me how necessary it was not to forsake our Countrey for he knew then I had a resolution to goe over but to deliver her from the servitude in which she remained or at least to assist her with our uttermost endeavours I answered that I had often hazzarded my life upon far lighter termes and now would not refuse any good occasion wherein I might doe service to the Catholique cause but for my selfe I knew no meane probable to succéed Hée said that he had bethought him of a way at one instant to deliver us from all our bonds and without any forraine help to replant againe the Catholique Religion and withall told me in a word It was to blow up the Parliament house with Gunpowder for said he in that place have they done us all the mischiefe and perchance God hath designed that place for their punishment I wondered at the strangenesse of the conceit and told him that true it was this strake at the roote and would bréed a confusion fit to beget new alterations but if it should not take effect as most of this nature miscarried the scandall would be so great which Catholique Religion might hereby sustaine as not only our enemies but our friends also would with good reason condemne us Hée told me The nature of the disease required so sharpe a remedy and asked me if I would give my consent I told him yes in this or what else soever if he resolved upon it I would venture my life But I proposed many difficulties as want of an house and of one to carry the Mine noise in the working and such like His answer was Let us give an attempt and where it faileth passe no further But first quoth he because we will leave no peaceable and quiet way untryed you shall goe over and informe the Constable of the state of the Catholikes here in England intreating him to sollicite his Majesty at his comming hither that the penall Lawes may be recalled and we admitted into the ranke of his other subjects withall you may being over some confident Gentleman such as you shall understand best able for this businesse and named unto me Master Fawkes Shortly after I passed the Sea and found the Constable at Berghen néere Dunkirke where by help of Master Owen I delivered my message Whose answer was that he had strict command from his Master to doe all good offices for the Catholiques and for his owne part he thought himselfe bound in conscience so to doe and that no good occasion should be omitted but spake to him nothing of this matter Returning to Dunkirk with Master Owen we had spéech whether he thought the Constable would faithfully help us or no. He said he beléeved nothing lesse and that they sought only their owne ends holding small account of Catholikes I told him that there were many Gentlemen in England who would not forsake their Countrey untill they had tryed their uttermost and rather venture their lives then forsake her in this misery And to adde one more to our number as a fit man both for counsell and execution of whatsoever we should refolve wâ— wished for M. Fawkes whom I had heard good commendations of hee told me the Gentelman deserved no lesse but was at Brussels and that if he came not as happily he might before my departure he would send him shortly after into England I went soone after to Ostend where Sir William Stanley as then was not but câ—â—e two daies after I remained with him thrée or