BOOK daughter, following her own sensuality, do chance to mary I. with any man without or against the good will, plea

sure, &c. then my mind is, that she shall have only threescore florens towards her rayment, and no more. And if my said daughter Ellen, by God's good motion, do enter into religion, then I do give and bequeath to the house and company where she shall chaunce to be professed 120 florens; desiring them to be good instructors of my said daughter, and of their cheritie to pray for the souls of my father and mother, Nicolas and Joan, for my soul and all Christen souls.

Also, I do bequeath my soul to Almighty God; of whom this my mortal flesh hath received the same: and my body to be buried within the Grey Friars in Lovain, if I do depart in Lovain, as neer unto the burial of Mr. Thomas Tybald as may be permitted. For the which my funeral exequies, and other divine services, then by that convent to be don and solemnized for the wealth of my soul, I do bequeath to the same convent twenty florens. Also, I give and bequeath to the said convent forty florens more, desiring them of their cherite, in their daily celebration of mass, that they will pray for the souls of Nicolas and Joan my parents, for my soul and all Christen souls; and to limit and appoint one devout person of their company, by the space of two years next after my burial, daily to make a special memory to God for my soul and of all Christen souls. And my mind is, that the same convent, the next day after my months mind is by them to be kept for my soul, do receive of my executrice the same whole sum of money, viz. threescore florens. For the which I beseech them that I may have my years mind kept with mass and dirige, by the space of three years.

Also, I do give and bequeath to the house and companie of the Charter-house in Lovain, the sum of twenty florens; requiring them of their cherite in their celebration to pray by special memory for the soul of my said parents, and for my soul; so long as by their cherite they shall be moved thereto. Also I give and bequeath to the great hospital,

I.

which lodgeth and keepeth sick persons, the sum of ten flo- BOOK rens; desiring them of their cherite to pray for my soul and al Christen souls.

The residue of al my goods and specialties, in whose 23 hands soever they be, upon ful trust and confidence that I have in the promise of my welbeloved wife Joan Storye hereafter mentioned, I do give and bequeath unto her; whom I make my whole and sole executrice to performe this my last wil. Provided always, and it is my ful mind and deliberate wil, that my said executrice shal not take ne demand my whole mony out of my great and special friend Mr. Bonvice hand by the space of three years next after my decease: but shal receive only such mony of him, as wil pay my legacies, to be prayed for, &c.

Item, I do desire my said good friend, Mr. Anthonie Bonvice, to be overseer of this my last wil; most heartily desiring him to be a good instructer of my wife, to keep and performe her promise made to God and me. Whereupon I have altered the last end of my wil above written. Which promise that she at no time, until the land of England be restored to the unity of the church, wil resort thither, or cary her daughter and mine into that land: except it be for the only intent to procure her mother to come thence. And in such case not to tary there above the space of three months, unless she by compulsion be forced thereunto. In witness whereof, I have written these presents, and subscribed my name.

Per me Johannes Storye.

Number XI.

Two letters of Jewel from Oxford to Parkhurst; soon after the access of queen Mary to the crown.

han. nuper

ep. Elien.

PARKHURSTE mi, mi Parkhurste. Quid ego te nunc MSS. R. Joputem agere? Morine an vivere? In fletune esse, an in fleto? Certe quæ tua semper fuit æquitas animi, nihil dubito te hæc omnia, quæcunque sunt, boni consulere, &c. Nova

BOOK apud nos nulla sunt: plus enim satis est veterum. De HarI. leio quid factum sit, quo in loco tuæ res sunt, quid speres, quid timeas, nisi molestum est, quæso, rescribe. Saluta Vrianum, Robinum, Hallingum, et omnes tuos. Vale. Oxon. 15. Octobr.

Jo. Juel tuus.

Quid ego nunc ad te, Parkhurste, scribam, vel quid potius taceam? Quid agas, quid egeris, quo loco sis, jamdudum audire cupio. Etsi Clæva tibi erepta est, et alia mutata sunt omnia, animum tamen illum tibi tuum nec eripi, nec mutari posse spero, &c. Saluta meo nomine Vrianum. Octobr. 22. Oxon.

MSS. R.

Number XII.

Certain puritans, taking offence against a sermon preached by the bishop of Norwich, digested their exceptions thereto under certain articles, sent to him by way of letter; as followeth.

THE grace of our Lord Jesus Christ direct you by his Joh. nuper holy Spirit, that you may walk rightly, after the sincere truth of the gospel.

24

Beloved father in the Lord Jesus; so long as ye walk sincerely in this truth, and continue in the same: wee, being somewhat aggrieved with your late sermon, are moved in conscience to utter some part thereof: desiring your wisdome not to be offended, because we use not the name of lord: which willingly we would have done, if God did approve it by his holy word. Our griefs are as fol

loweth.

First, In the entry of your matter, among other things you recited a place out of Jeremy, chap. xxiii. where it is said, He that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. But in the end, you yourself delivered us chaff and wheat together, persuading us to content our selves therewith; and so

I.

to receive the same; saying, we had the wheat, let us not BOOK strive for the chaff. And sith we had the kernel, let us not strive for the shell, &c. Concluding, that those that did not content themselves therewith were wanton and full, and had not the Spirit of God. Truly, a very hard and severe judgment. But we fear, least this persuasion uttered by you, neither came from the Spirit of God, nor savoured any whit at al thereof. And this is our reason: God is not pleased with a mixture in religion. Neither did we read, neither, as we believe, shall you ever be able to prove, that God's Spirit in the patriarchs, prophets, Christ, and the apostles, did at any time exhort God's people to content themselves with a corrupt maner of serving of God. But you think God may be served with a mingle mangle, and have taught the same.

Therefore we are fully persuaded, that in this point you speak not by God's Spirit. We demand this question, If one of your farmers should give you freely an hundred quarters of pure and clean wheat: and his servant, whom he put in trust, should deliver you wheat and chaff together; would you think him a good servant? And that sith I have the wheat, I will not strive for the chaff? We think Even so, sith God hath given us the pure wheat of his word, and saith, What is the chaff to the wheat? may either you teach the same, mingled with the chaff of antichristian traditions, or we, or any other receive the same from you, seeing we know it to be contrary to God's wil, reveled in his word? Judge your selves, that you be not judged of the Lord.

not.

Secondly, You said, that you came not to defend those things neither could you deceive one child of God for all the good in the world. But I pray you consider, what greater deceit could you use, more deeply to deceive, than to alledge these scriptures and examples which seemed to make for you, and to omit those which were and are directly against you? And what greater colour of deceit could be devised, than to bring particular examples of men uncompelled, to confirm general corruptions without reason

I.

BOOK urged. Indeed Paul did circumcise Timothy, and sheare his head. But who compelled him thereunto? The same Paul would not circumcise Titus, tho' it were required. Much less would he have observed the law of a Nazarite, or gone with his head shorn twelve years together, if he had been thereto enforced. And whether that fact of Paul were allowable, or not, we will make you and your fellow bishops judges therein. Whose words in the Great Bible, set forth by your own consent, upon the same place of the xxith of the Acts, are as followes. ❝ a Paul yielding to the same ceremony offended as sore as Peter did, when he was reproved of Paul for abstaining from meats in the presence Bishops' Bi-❝of the gentils," &c. Again, circumcision and the law of ble printed ann. 1572. the Nazarites had their original from God, and were by him commanded. But these things which But these things which you retain, and Tyndal and labour by these examples to defend, were not commanded Coverdale, pr. 1549. by God at all, but have their beginning from the Devil and nor in the antichrist: whose implements and trappings they are.

• I do not find this note, nei

ther in the

nor in the Bible of

two first

editions of the Bible in English by archbishop Cranmer's procurement, annis 1537, & 1539; no, nor in the Geneva Bible.

Third, Ye said, that some were offended, because that in giving orders you used to say, Receive the Holy Ghost. Confirmations, by which you seemed to approve that the same may lawfully be retained, were specially two, so far as we remember. 1. By words used in baptism. 2. By words that our Saviour Christ spake to his disciples concerning absolution. And the effect of their reason was this; Ministers in baptism may say, I baptize thee in the name of the Fa ther, the Son, and the Holy Ghost. Therefore we may say, in giving of orders, Receive the Holy Ghost. Ministers, perceiving a man to be truly penitent for his sins, may certify 25 him, that his iniquities are before the face of God in Jesus Christ forgiven him. Therefore bishops in ordering of ministers may say, Receive the Holy Ghost. But, good Lord! what slender proofs be these! They neither savour of reason, nor smell of divinity. For the apostles, and in them their successors, had a special commandment to baptize in the name of the Father, &c. And also a promise, that