sake, his holiness. And in the twelfth chapter of the said epistle it is written, And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou are rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth,' &c. Christ, in the gospel of St. John, cautions his disciples to look for afflictions, saying, In the world ye shall have tribulation, but in me ye shall have peace.' And, therefore, in the midst of their trouble, in the twenty-first of St. Luke he tells them to look up, and lift up their heads, for their redemption drew nigh. And, in the twenty-second, he saith to all such as are afflicted for him, Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.'

"Oh how glorious are the crosses of Christ, which bring the bearers of them unto so blessed an end! Shall we not be glad to be partakers of such shame as may bring us to so high a dignity? God open our eyes to see all things as they are, and to judge uprightly. Then, doubtless, we should think with Moses, that it is better to be afflicted with the people of God, than to be counted the king of Egypt's son. Then should we joyfully say with David, in all our adversities and troubles, 'It is good for me that I have been afflicted; that I might learn thy statutes.' Therefore St. Paul would not glory in any other thing of the world, but in the cross of Christ, and in his infirmities: we have the commandment of Christ daily to take up his cross and follow him. We have the godly examples of all his apostles and holy martyrs, who with great joy and exultation have suffered the loss of all lands, goods, and life for the hope of a better reward: which is laid up for all those in heaven, that unfeignedly cleave to the gospel, and are never ashamed thereof.

"Great is the felicity of the world to the outward man, and very pleasant are the transitory delights thereof; but the reward of the righteous, after the word of God, doth incomparably excel them all, insomuch that St. Paul, in writing to the Romans, doth plainly affirm that all the tribulations of this world cannot deserve that glory which shall be shewed unto us.

"Let us therefore, good brethren and sisters, be merry and glad in these troublesome days, which are sent of God to declare our faith, and to bring us to the end and fruition of that which we hope for. If we would enter into the Lord's sanctuary, and behold what is prepared for us, we could not but desire the Lord to hasten the day of our death, in which we might set forth by true confession, his glory. Neither should we be afraid to meet our adversaries, who so earnestly seek our spoil and death, but do as Christ did when Judas and that wicked company, came to apprehend him, saying, 'I am he whom ye seek.' It is commanded us in the gospel, not to fear them who kill the body, but to fear God, who can cast both body and soul into hell-fire. We are bound to observe this commandment as much as any other which God hath given us. The Lord increase our faith, that we fear God more than man. The Lord give us such love towards him and his truth, that we may be content to forsake all and follow him. Now will it appear what we love best; for to that we love we will adhere. There is none worthy to be counted a christian, except he can find in his heart, for Christ's sake, if the confession of his truth doth require it, to renounce all which he hath and follow him; and in so doing he gaineth an hundredfold more in this life, (as our Saviour said to Peter,) and in the life hereafter eternal life. Behold, I pray you, what he loseth, who in this life receiveth an hundred for one, with assurance of eternal life. O, happy exchange! Perchance your outward man will say; if I were sure of this great recompence here, I could be glad to forsake all; but where is this hundredfold in this life to be found? yes, truly; for instead of the worldly riches which thou dost forsake, which are but temporal, thou hast found the everlasting

riches of heaven, which are glory, honour, and praise, both before God, angels, and men; and, for an earthly habitation, hast an eternal mansion with Christ in heaven; for even now thou art of the city and household of the saints with God, as it is said in the fourth chapter to the Philippians. For worldly peace, which can last but a while, thou dost possess the peace of God, which passeth all understanding; and for the loss of a few friends, thou art made a fellow of the innumerable company of heaven, and a perpetual friend of all those that have died in the Lord, from the beginning of the world. Is not this more than an hundredfold? Is not the peace of God which we in this world have, through faithful imi tation of Christ (which the world cannot take from us), ten thousandfold more, than those things which are most highly esteemed in the world, without the peace of God? All the peace of the world is no peace, but a mere anguish and a gnawing fury of hell: as of late God hath set example before our eyes, to teach us how horrible an evil it is to forsake the peace of Christ's truth, which breedeth a worm in the conscience that never shall rest.

"O, that we would weigh this with impartial balances! Then should we not be dismayed at this troublous time, neither sorrow after a worldly manner, for the loss which we are now likely to sustain, as the weak faithless persons do, who love their goods more than God, and the things visible above those which are invisible but rather would heartily rejoice and be thankful, that it pleased God to call us to be soldiers in his cause against the works of hypocrisy, and to make us like unto our Saviour Christ in suffering, whereby we may assure ourselves of his eternal glory: for blessed are they, saith Christ, that suffer persecution for righteousness sake. And as St. Paul witnesseth to Timothy : If we suffer, we shall also reign with him: if we deny him, he also will deny us.'

"O, that we would enter into the veil of God's promises! Then should we, as St. Paul says to the Philippians, reject all, and count all things but dross, so that we may gain Christ. God who is the enlightener of all darkness, and putter away of all blindness, anoint our eyes with the true eye-salve, that we might behold his glory, and our eternal felicity, which is hidden with Christ, and prepared for us that do abide in his testament for blessed is that servant, whom the master when he cometh, as Christ said, doth find faithful. Let us, therefore, watch and pray one for another, that we yield not in any point of our religion to the antichristian synagogue, and that we be not overthrown by these temptations. Stand, therefore, and be no cowards in the cause of your salvation; for his spirit that is in us, is stronger than he which is in the world, that doth now rage against us. Let us not put out the Spirit of God from us, by whose might we shall overcome our enemies, and then death shall be as great a gain to us as it was to the blessed apostle St. Paul. Why, then, do ye mourn? why do ye weep? why be ye so careful, as though God hath forsaken you? he is never more present with us, than when we are in trouble, if we do not forsake him. We are in his hands, and nobody can do us any injury or wrong without his good-will and pleasure. He hath commanded his angels to keep us, that we stumble not at a stone, without his divine providence. The devil cannot hurt any of us, and much less any of his ministers, without the good-will of our eternal Father.

"Therefore let us be of good comfort, and continually give thanks unto God for our estate, whatsoever it be; for if we murmur against the same, we murmur against God, who sendeth the same: which if we do, we kick but against the pricks, and provoke more and more the wrath of God against us; which, by patient suffering, otherwise would sooner be turned into our favour, through faithful prayer.

"I beseech you with St. Paul, to give your bodies pure and holy sacrifices unto God. He hath given us bodies to bestow unto his glory, and not after our own desires. If many years God hath suffered us to use our bodies, which are his temples, after the lust of the flesh, in vain delights not according to his glory; is it not our duty in the latter end of our life, the mere

willingly to yield unto God's glory our bodies, with all that we have, in demonstration of true repentance of that we have evil spent before? Cannot the example of the blessed man Job, when sorely afflicted, cause us to say, 'The Lord gave, and the Lord hath taken away: blessed be the name of the Lord.' Even as it hath pleased the Lord, so is it come to pass. If we cast our whole care likewise upon God, he will turn our misery into felicity, as well as he did to Job.

"God tempts us now as he did our father Abraham, commanding him to slay his son Isaac in sacrifice to him; which Isaac, by interpretation, doth signify mirth and joy. Who by his obedience preserved Isaac unto long life, and offered in his stead a ram that was tied by the horns in the brambles. Likewise we are all commanded to sacrifice unto God our Isaac, which is our joy and consolation; which if we be ready to do, as Abraham was, our joy shall not perish, but live, and be increased, although our ram be sacrificed for our Isaac; which doth signify that the pride and desires of our flesh intangled through sin, with the cares of this stinging world, must be mortified for the preservation and perfect augmentation of our mirth and joy, which is sealed up for us in Christ.

"And to withstand these present temptations wherewith we are now encumbered, you cannot have a better remedy than to set before your eyes how our Saviour Christ overcame them in the desert, and to follow his example? that if the devil himself, or any other by him desireth you to make stones bread, that is, to take such, a worldly wise way, that you may have your fair houses, lands, and goods to live on still; you must say, that man liveth not only by bread, but by every word that proceedeth out of the mouth of God.

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Again, if the devil counselleth you to cast yourselves down to the earth, as to revoke your sincere belief and godly conversation, and to be conformable to the learned men of the world, pretending that God will be well enough content therewith; you must answer that it is written, that a man shall not tempt the Lord his God. "Further, if the devil offer you large promises of honour, dignity, and possessions, so that you will worship idols in his synagogue, you must say, 'Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.'

'Finally, if your mother, brother, sister, wife, child, kinsman, or friend, do seek of you to do otherwise than the word of God hath taught you, you must say with Christ, that they are your mothers, brothers, sisters, wives, children, kinsmen, who do the will of God the Father. To which will the Lord for his mercy conform us all unfeignedly to the end.

Amen.

"Your loving and faithful brother in Christ, in captivity, JOHN PHILPOT, A.D. 1555."

The History of Seven Martyrs, who suffered together at London, for the Testimony of Christ's Gospel.

The prelates of the pope's band being as yet not satisfied with their one year's bloody murdering of the reverend, learned, and principal members of Christ's church (of whom there were now very few, who either were not consumed by most cruel fire, or else, for the avoiding of their popish rage, compelled to flee their country) continued still this next year also, which was A.D. 1556, in no less cruelty towards the poor, simple, and inferior sort of people (I mean in degree, though God be praised, not in steadfastness) having yet sometimes amongst them such as were both learned and of good estimation, as in this history shall appear.

In the beginning of this year, about the 27th day of January, there were burned in Smithfield, at London, seven persons, namely, Thomas Whittle, priest; Bartlet Green, gentleman; John Tudson, John Went, Thomas Browne, Isabel Foster, and Joan Warne.

All which seven, as they were burned together in one fire, so they were all upon one form of articles condemned in one day. However, as the gifts of God in them were diverse, some more abounding in knowledge than others, their dealings were also diverse, as will be

First, that thou N. hast firmly, steadfastly, and constantly believed in times past, and so dost now believe at this present, that there is here on earth a catholic church, in which catholic church the faith and religion of Christ is truly professed, allowed, received, kept, and retained of all faithful and true christian people.

2. That thou the said N. in times past hast also believed, and so dost believe at this present, that there are in the catholic church seven sacraments, instituted and ordained by God, and by the consent of the holy church allowed, approved, received, kept, and retained.

3. That thou the said N. wast in times past baptised in the faith of the said catholic church, professing by thy godfathers and godmothers the faith and religion of Christ, and the observation thereof, renouncing there the devil and all his pomps and works, and was, by the said sacrament of baptism, incorporated into the catholic church, and made a faithful member thereof.

4. That thou the said N. coming to the age of fourteen years, and so to the age of discretion, didst not depart from the said profession and faith, nor didst dislike any part of the same faith or doings; but didst, like a faithful christian person, abide and continue in all the same by the space of certain years, ratifying and confirming all the same.

5. That thou the said N. notwithstanding the premises, hast of late, that is to say, within these two years last past, within the city and diocese of London, swerved at the least way from some part of the said catholic faith and religion: and amongst other things thou hast disliked and earnestly spoken against the sacrifice of the mass, the sacrament of the altar, and the unity of the church, railing and maligning the authority of the see of Rome, and the faith observed in the same.

6. That thou the said N. hast heretofore refused, and dost refuse at this present to be reconciled again to the unity of the church, not acknowledging and confessing the authority of the said see of Rome to be lawful.

7. That thou the said N. disliking the sacrifice of the mass, and the sacrament of the altar, hast refused to come to thy parish church to hear mass, and to receive the said sacrament, and hast also expressly said, that in the said sacrament of the altar, there is not the very body and blood of our Saviour Christ, really, substantially, and truly, but hast affirmed expressly, that the mass is idolatry and abomination, and that, in the sacrament of the altar, there is none other substance, but only material bread, and material wine, which are tokens of Christ's body and blood only, and that the substance of Christ's body and blood is in no wise in the said sacrament of the altar.

8. That thou the said N. being brought before certain judges or commissioners, for thy disorder herein, and being found obstinate, wilful, and heady, wast by their commandment sent unto me and my prison, to be examined by me, and process to be made against thee for thy offence therein.

9. That all and singular the premises have been, and are true and manifest, and thyself not only infamed and suspected thereof, but also culpable therein; and by reason of the same, thou wast and art of the jurisdiction of me, Edmund, bishop of London, and before me, according to the order of the ecclesiastical laws, are to be convented, and also by me to be punished and reformed.

Here follow likewise their Answers, in general, made to the Articles above rehearsed.

To the first article they altogether agreeing, affirmed the same to be true: John Tudson and Thomas Brown, further adding, that the church of England, as it was at that time used, was no part of the true catholic church.

To the second article they answered, that they acknowledged but only two sacraments in Christ's catholic church, that is to say, baptism, and the supper of the Lord; John Went and Tudson affirming, that the sacrament of the altar, as it is used, is an idol, and no sacrament at all.

To the third article they all agreed, and confessed it to be true, that they were baptised in the faith of Christ, and of the church then taught; and afterward during the time of king Edward VI. they hearing the gospel preached, and the truth opened, followed the order of the religion and doctrine then used and set forth in the reign of the said King Edward.

To this fourth article they granted also and agreed; John Went adding moreover, that about seven years past, he then being about twenty years of age, began to dislike certain things used in the church of England, as the administration of the sacrament of the altar; likewise all the ceremonies of the said church, and did likewise at that present time dislike the same as they were used, although his godfathers and godmothers promised for him the contrary.

John Tudson added also nearly in the same manner, and said, that when he came to the years of discretion, that is about nine years past, being about eighteen years of age, he did dislike the doctrine and religion then taught and set forth in the church of England, saving in King Edward's time, in whose time the gospel was truly set forth and further said, that the doctrine set forth in the queen's reign was not agreeable to God's word, nor yet to the true catholic church that Christ speaks of, &c.

Isabel Foster with others granted, adding likewise, and saying to the said four articles, that she continued in the same faith and religion which she was baptised in, after she came to the years of discretion as other common people did; however, blindly and without knowledge, till the reign of King Edward VI at which time she hearing the gospel truly preached and opened to the people, received thereupon the faith and religion then taught and set forth, &c.

To the fifth article, they answered the same to be true, according to the contents thereof: Thomas Whittle adding, moreover, that he had swerved and gone away, and not in whole but in part, not from the old catholic church, but from the church of Rome, in speaking against the mass, the sacrifice thereof, and the see of Rome.

Joan Lashford (alias Joan Warne) added, moreover, that she never went away from any part of Christ's catholic faith and religion; but that from the time she was eleven years of age, she hath disliked the sacrifice of the mass, the sacrament of the altar, and the authority of the see of Rome, with the doctrine thereof, because they are against Christ's catholic church, and the right faith of the same.

To the sixth article they answer and confess the same to be true, because, say they, the church and doctrine therein set forth and taught, disagrees from the unity of Christ's word, and the true catholic faith, &c.

Bartlet Green added, that he is contented to be reconciled to the unity of Christ's catholic church, but not to the church of Rome.

To the seventh article they answer and confess the contents thereof to be true, giving withal the reason and cause of this their so doing, for that the mass with the sacrament thereof, as it was then used and set forth in the church of England, is opposed to the word of God and the teaching of the people, &c.

John Went further said, as concerning the mass, that he believes no less but the mass, which he calls the sup

per of the Lord, as it is now used in the realm of England, is naught, full of idolatry, and against God's word,

so far as he sees it; howbeit, he saith that since the queen's coronation by chance he hath been present where the mass hath been said, whereof he is sorry.

Isabel Foster also answering to the said articles, with the others confessed moreover, that since Queen Mary's reign she hath not heard mass, nor received the sacra ment, but hath refused to come into the place where it was administered; for she knoweth no such sacrament. And being demanded of her belief in the same, she saith, that there is but only material bread, and material wine, and not the real substance of the body of Christ in the same sacrament; for so she hath been taught to believe by the preachers in the time of King Edward, whom she believes to have preached the truth in that behalf.

To the eighth article they grant the same and the contents to be true.

John Went said, that Doctor Story, Queen Mary's commissioner, examined him upon the sacrament, and because he denied the real presence, he presented him to the bishop.

To the ninth article they confess and say, that as they believe the premises before by them confessed to be true, so they deny not the same, and that they are of the jurisdiction of London.

And thus having expressed their articles, with their answers jointly, it remains furthermore fully to give the histories, and handling of all the seven aforesaid martyrs severally and particularly by themselves, first beginning with Thomas Whittle.

An Account of Thomas Whittle, who first recanted, but returned again, and with great constancy and forti tude stood to the defence of Christ's Doctrine against the Papists.

In the history of John Philpot, mention was made before of a married priest, whom he found in the coalhouse at his first coming thither, in heaviness of mad and great sorrow, for recanting the doctrine which he had taught in King Edward's days, whose name was Thomas Whittle, of Essex. This Thomas Whittle, after he had been expelled from the place in Essex, where te served his cure, went abroad, preaching and sowing the gospel of Christ. At length he was brought as a prisoner before the bishop of Winchester, who was lately fali sick of a disease, of which not long after he died: the he was carried a prisoner to the bishop of London, by whom he was beaten and buffeted about the face, as pears from his own narration in a letter sent unto bas friend.

the

"Upon the tenth of January, the bishop of London sent for me, Thomas Whittle, minister, out of the por ter's lodge, where I had been all night lying upon earth upon a pallet, where I had as painful a night of sickness as ever I had, God be thanked. And when I came before him, he talked with me about many things of the sacrament so grossly, as is not fit to be rehearsed And amongst other things, he asked me if I would have come to mass that morning if he had sent for me? I answered, that I would have come to him at his com mandment, but to your mass I have little affection. At which answer he was much displeased, and said, I should be fed with bread and water. And as I followed him through the great hall, he turned back and beat me with his fist, first on the one cheek, and then on the other, as the mark of my beating for many days appeared. And then he led me into a little salt-house, where I had no straw nor bed, but lay two nights on a table, and slept soundly, I thank God.

"Then, upon the Friday next after, I was brought to my lord, and then he gave me many fair words, and said he would be good to me. And so going to Fulham, be committed me to Doctor Harpsfield, that he and I in that afternoon should commune together, and draw out certain articles, to which if I would subscribe, I should be dismissed. But Doctor Harpsfield sent not for me till night, and then persuaded me very much to forsake my opinions. I answered, I held nothing but the truth, and therefore I could not so lightly turn from it. So thought I should at that time have had no more ado: but

he had made a certain bill, which the register pulled out of his bosom, and read it. The bill indeed was very easily made, and therefore more dangerous; for the effect of it was, to detest all errors and heresies against the sacrament of the altar, and other sacraments, and to believe the faith of the catholic church, and live accordingly.

"To this bill I did indeed set my hand, being much desired and counselled so to do; and the flesh being always desirous to have liberty, I considered not thoroughly the inconvenience that might come by it. Now when I had so done, I had little joy of it. For by and by my mind and conscience told me, by God's word, that I had done evil, to shake off the sweet cross of Christ : and yet it was not my seeking, as God knows, but altogether came of them. Oh! the crafty subtlety of Satan in his members! Let every man that God shall deliver into their hands, take good heed, and cleave fast to Christ: for they will leave no corner of his conscience unsought, but will attempt all guileful and subtle means to corrupt him, to fall both from God and his truth. But yet let no man despair of God's help, for Peter did fall and rise again. And David saith, Psalm xxxvii. 23, 24, 'The steps of a good man are ordered by the Lord, and he delighteth in his way. Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand. For I for my part have felt my infirmities, and 3 yet have I found God's present help and comfort in time of need, for which I thank him.

"The night after I had subscribed, I was sore grieved, and for sorrow of conscience could not sleep. For in the deliverance of my body out of bonds, which I might have had, I could find no joy nor comfort, but still was in my conscience tormented more and more, being assured by God's Spirit and his word, that I through evil counsel had done amiss. And both with disquietness of mind, and with my other cruel handling, I was sickly, lying upon the ground when the keeper came; and so I desired him to pray Doctor Harpsfield to come to me, and so he did.

"And when he came, and the register with him, I told him that I was not well at ease, but especially I told him I was grieved very much in my conscience and mind, because I had subscribed. And I said, that my conscience had so accused me, through the just judgment of God and his word, that I had felt hell in my conscience, and Satan ready to devour me; and therefore I pray you, Master Harpsfield, said I, let me have the bill again, for I will not stand to it. So he gently commanded it to be brought, and gave it me, and suffered me to put out my name: I was right glad when I had done so, although death should follow. And hereby I had experience of God's providence and mercy towards me, who tries his people, and suffers them to fall, but not to be lost; for in the midst of this temptation and trouble, he gave me warning of my deed, and also delivered me, his name be praised for evermore. Amen.

"Neither devil nor cruel tyrant can pluck any of Christ's sheep out of his hand. Of which flock of Christ's sheep, I trust, undoubtedly I am one, by means of his death and blood-shedding, who shall at the last day stand at his right hand, and receive, with others, his blessed benediction. And now being condemned to die, my conscience and mind, I praise God, is quiet in Christ, and I, by his grace, am very well willing and content to give over this body to death, for the testimony of his truth and pure religion, against antichrist and all his false religion and doctrine. They that report otherwise of me, speak not truly. And as for Fountain, I saw him not all this while.

"By me, THOMAS WHITTLE, minister."

Concerning the words and answers of Thomas Whittle at his last examination before the bishop, on the 14th of January: Bonner, with others sitting in his consistory, first called Thomas Whittle, with whom he began in effect as follows. "Because you are a priest," said he, "as I and other bishops here are, and did receive the order of priesthood, after the right and form of the catholic church, you shall not think but I will administer justice as well to you as to others." And then Bonner

charged him, that where in times past he had said mass according to the order then used, the same Whittle now of late had spoken and railed against the same, saying that it was idolatry and abomination. Whereunto Thomas Whittle answering again said, that he was then ignorant, &c. adding that the elevation of the sacrament at the mass, gives occasion of idolatry to the ignorant and unlearned.

After this the bishop came to this article, "That thou wast in times past baptised in the faith of the catholic church."

To this Whittle answered, "I was baptised in the faith of the catholic church, although I forsake the church of Rome. And you, my lord, call these heresies, that are no heresies, and charge me therewith as heretic, and you ground yourself upon that religion, which is not agreeable to God's word," &c.

Then the victorious soldier and servant of our Saviour, constant in the truth, was again admonished, and with persuasions intreated by the bishop; and because he would not agree, the bishop forthwith proceeded, first to his actual degradation, that is, to unpriest him of all his priestly trinkets and clerkly habit. Then Whittle, in the midst of the ceremonies, when he saw them so busy in degrading him, after their father the pope's pontifical fashion, said to them, "St. Paul and Titus had not so much to do with their priests and bishops." And further, speaking to the bishop, he said to him, "My lord, your religion stands with the church of Rome, and not with the catholic church of Christ."

The bishop after this, according to his accustomed proceedings, tried him yet again with words rather than with substantial arguments, to conform him to his religion; but Whittle refusing to do so, said, "As for your religion, I cannot be persuaded that it is according to God's word."

The bishop then asked what fault he found in the administration of the sacrament of the altar.

Whittle said, "It is not used according to Christ's institution, in that it is privately and not openly done. And also it is administered but in one kind to the lay people, which is against Christ's ordinance. Further, Christ never commanded it to be elevated nor adored : For the adoration and elevation cannot be proved by scripture."

"Well," said Bonner, "my lords here, and other learned men, have shewed great zeal for thy conversion; wherefore if thou wilt yet return to the faith and religion of the catholic church, I will receive thee, and not commit thee to the secular power," &c. To make short, Whittle, strengthened with the grace of the Lord, stood strong and immovable. Wherefore the sentence being read, the next day following he was committed to the secular power, and so in a few days after was brought to the fire, sealing the testimony of his doctrine with his blood, which he willingly and cheerfully gave for witness of the truth.

The History of Bartlet Green, Gentleman.

After the history of Thomas Whittle, next follows Bartlet Green, who, the day after, was likewise condemned. Bartlet Green was of a good family, whose parents both favoured learning, and were also desirous to bring up their child in the same. He was sent to the University of Oxford; where, through exercise and diligent study, he so profited, that in a short time he attained, as well to the knowledge of sundry sciences, as also now in his last years to the godly understanding of divinity. He was at the first an utter enemy to the gospel, until such time as God in his mercy opened his eyes, by his often repairing to the lectures of Peter Martyr, reader of the divinity lecture in the University.

When he had once tasted of it, it became to him as the fountain of living water that our Saviour Christ spake of to the woman of Samaria, so that he never thirsted any more, but had a well springing up to everlasting life. So that when he was called by his friends from the University, and was placed in the Temple at

London, to attain to the knowledge of the common laws of the realm, he continued still in his former study and earnest profession of the gospel. However, such is the frailty of our corrupt nature, without the special assistance of God's Holy Spirit, through the continual fellow. ship of such worldly young gentlemen as are commonly in that and the like houses, he became by little and little a partner of their follies and youthful vanities, in his apparel, and also in banquetings, and other excesses; which he afterward sore lamented and bewailed, as appears by his own testimony, left in a book of a friend of his, a little before his death.

For the better maintenance of himself in his studies and his other affairs, he had a large exhibition from his grandfather, Doctor Bartlet, who during the time of Green's imprisonment made to him large offers of great livings, if he would recant, and forsake the truth, and gospel of Christ, and come again to the church and synagogue of Rome. But those persuasions, the Lord be praised, took small effect on his faithful heart, as the sequel declared. He was a man beloved of all men, except of the papists, who love none that love the truth: for he was of a meek, humble, discreet, and of a most gentle behaviour to all. He was injurious to none, beneficial to many, especially to those who were of the household of faith; as appears amongst other things, by his friendly dealing with Christopher Goodman, at that time a poor exile beyond the seas. With whom this Bartlet Green had often associated in Oxford, in the days of good King Edward.

The cause of all his troubles was a letter which Green wrote to Goodman, containing the report of certain questions, which were circulated in London, and also an answer to a question of Christopher Goodman, enquiring into the report which was generally spread amongst them, on the other side of the seas, that the queen was dead.

These letters, with many others, written to several of the godly exiles by their friends here in England, being delivered to a messenger to carry over, came by the apprehension of the bearer, to the hands of the king and queen's council, who perused the whole of the letters, and amongst them saw this letter of Master Green's, written to his friend Christopher Goodman: in which, amongst other news and private matters, they found these words; "the queen is not yet dead." Which words were only written as an answer, to certify Master Goodman of the truth of his former demand. However, to the council, they seemed very heinous words, yea, treason they would have made them, if the law would have suffered. So they examined him upon his faith in religion.

His answers little pleased them, and therefore, after they had detained him in prison in the Tower of London, and elsewhere, they sent him at last to Bonner, to be ordered according to his ecclesiastical law; as appears by their letters to the bishop.

Now that you may better understand his handling, after coming into Bonner's custody, I have thought it good to give his own letter, containing at large an account of it. Which letter he wrote to John Philpot, but was prevented sending it; for it came to the bishop's hands, and being delivered to his register, was found in one of his books of record.

After a conference between Master Green and Master Welch, the bishop perceiving Green's learning and constancy to be such, as neither he, nor any of his doctors or chaplains could by the scriptures refute, began to object and put in practice his chief and strongest argument, which was the rigour of the law, and cruelty of execution; an argument, I assure you, which, without the special grace of our God, to flesh is insupportable. And therefore, using the law as a cloak to his tyranny, on the 28th of November, the bishop examined him upon certain points of christian religion.

Many other conferences and public examinations after this they brought him unto. But in the end (seeing his steadfastness of faith to be such, that neither their threatenings nor yet their flattering promises could prevail), on the 15th of January the bishop caused him to be brought into the consistory in St. Paul's;

where, being set in his judgment seat, he called for Bartlet Green, and began as follows:

"Honourable audience, I think it best to open unto you the conversation of this man, called Bartlet Green. And because you shall not charge me, that I go about to seek any man's blood, here you shall hear the council's letters, which they sent with him to me. The ef fect whereof is, that whereas he had been of long time in the Tower of London for heresy, they have now sent him to me to be ordered according as the laws provide. And now to thee, Bartlet Green, I propose these nine arti cles." Then he read the articles above-mentioned, which were generally objected to by all the seven prisoners.

But when Master Green would have answered them particularly, he was put to silence, with a promise that he should have time to answer, and therefore the bishop, proceeding, said, that when Green came first to his house, he desired to have the books of the ancient doctors of the church to read, which he said he granted him.

Whereunto Green answered and said, that if the doctors were with unprejudiced judgment weighed, they made a great deal more with him, than they did with them. After this a long conference began between Green and Fecknam, which ended thus:

Bonner." When St. Augustine saw what inconveniences followed of that commandment, he wrote to the temporal rulers, commanding them to punish the bodies of the heretics."

Green." But he did not order them to be put to death."
Bonner." He bade punish them."

Green." Yea, but not put them to death."
Bonner."That they should be punished."

This talk ended, he asked Green if he would recant, and return to their Romish mother. Which, when he refused, the bishop pronounced sentence against him, and so committed him to the sheriffs of London, who caused him to be carried to Newgate.

And as he was going thither, there met him two gentlemen, his especial friends, minding to comfort their persecuted brother; but at their meeting, their loving and friendly hearts, not able any longer to hide thenselves, were manifested by the abundance of their tears. To whom, when Green saw them, he said in these or like words: "Ah, my friends! is this your comfort you are come to give me, on this my occasion of heaviness: Must I, who needed to have comfort administered to me, become now a comforter of you?" And thus declaring his most quiet and peaceable mind and coscience, he cheerfully spake to them and others, urt he came to the prison door, into which he joyfully entered, and there remained, engaged either in prayer, or else in some other godly meditations and exercises. to the 27th of January, when he went most cheerfully to the place of suffering, often singing, as well by the way, as also at the stake, a Latin hymn.

So great and admirable was the gift of modesty grafted in his nature, so far abhorring from all pride and arrogancy, that as he could not abide any thing that was spoken to his advancement or praise, s neither did there appear in him any shew in those things wherein he might justly glory. When he was beaten and scourged with rods by Bishop Bonner, he greatly rejoiced in it, and yet his modesty was such, that never would he make any mention of it, lest he should seem to glory too much in himself.

Thomas Brown was born in the parish of Histon, in the diocese of Ely; he came to London, and dwelt in the parish of St. Bride's, in Fleet-street; he was a mar ried man, about thirty-seven years of age; who, because he came not to his parish church, was presented by the constable of the parish to Bonner. He was required upon Thursday, the 26th of September, to come to the chapel to hear mass, which he refused to do. For this he was charged by the bishop, as for an heinous offence, because he said it was done in despite and contempt of their mass, which seemed to the bishop and his chap lains no small offence. At length, being brought to his last examination before the bishop, on the 15th of