SEyng the worlde is replenished with such an infinite multitude of bookes of al kinde of matters, I may seeme (perhaps) to take a matter in hand superfluous and nedeles, at this present to set out such Volumes, especially of histories, considering now a dayes the world so greatly pestred, not onely with superfluous plenty therof, but of all other treatises, so that bookes nowe seme rather to lacke Readers, then Readers to lacke bookes: In which multitude of bookes I doubt not, but many do both perceiue, & inwardly bewayle this insatiable boldnes of many now a dayes, both in writyng and printing, which to say the truth, MarginaliaMultitude of Bookes lamented.for my part I do as much lamēt as any man els beside: & would therfore no mā should thinke that vnaduisedly or with rashnes I haue attempted this enterprise, as one beyng not onely doubtfull, but also both bashfull and fearefull within my self for setting the same abroad. And why? first I perceaued how learned this age of ours is in readyng of bookes, neither could I tell what the secrete iudgements of readers would conceaue, to see so weake a thing, to set vpō such a weyghty enterprise, not sufficiently furnished with such ornamentes able to satisfie þ^e perfection of so great a story, or sufficient to serue the vtility of the studious: and the delight of the learned. Which abilitie the more I perceiued to be wanting in me, the lesse I durst be bold to become a writer.

But agayne on the other side, when I wayed with my selfe what memorable Actes and famous doynges this latter age of the Churche hath ministred vnto vs by the patient sufferinges of the worthy Marytrs: I thought it not to be neglected, that so precious Monumentes of so many matters, meete to be recorded and registred in bookes, should lye buried by my default vnder darknes of obliuion. Me thought somewhat was to be sayd of them for their well deseruyng, and something againe of our partes for benefites by them receaued. But aboue all other thinges nothing dyd so much styrre me foreward hereunto, as the diligent consideration & speciall regarde of the common vtilitie, which euery mā plentifully may receiue by the readyng of these Monuments or Martyrologe which history as I taken in hand chiefly for the vse of the English Church: so haue I framed it in that toung which the simple people could best vnderstand.

Now if men commonly delite so much in other Chronicles which intreate onely vpon matters of policy, and reioyce to behold therein the variable euentes of worldly affaires, the stratagemes of valiant captaines, the terror of foughten fields, the sacking of Cities, the hurlyburlies of Realmes & people. And if men thinke it such a gay thing in a common wealth to commit to history such old antiquities of thinges prophane, and bestow all their ornamentes of wyt and eloquence in garnishyng the same: how much more then is it meete for Christians to conserue in remēbraunce the liues, Actes and doynges, not of bloudy warriours, but of mylde and constant Marytrs of Christ, which serue not so much to delight the eare, as to garnish the lyfe, to frame it with examples of great profite, and to encourage men to all kinde of Christian godlines? As first by readyng thereof we may learne a liuely testimony of Gods mighty workyng in the life of man, contrary to the opinion of Atheistes, and all the whole nest of Epicures. Forlike as one sayd of Harpalus in tymes past, that his doynges gaue a liuely testimony agaynst God, because he beyng so wicked a man so long escaped vnpunished: so contrariwise in these men we haue a much more assured and playne witnes of God both in whose liues & deathes appeared such manifest declarations of gods diuine working, whiles in such sharpnes of tormentes we behold in them strength, so constant aboue mans reach, such redines to aunswere, such patience in imprisonment, such godlines in forgeuing, cherefulnes so couragious in suffering, besides the manifold sense and feling of the holy ghost which they in their liues so plentifully tasted in their afflictions, as in readyng of their letters euidently we may vnderstand. MarginaliaComparison betweene worldly soldiours and the souldiours of Christ.Ouer and besides this, the milde deathes of the Saintes do not a little auaile to the stablishing of a good conscience, to learn the contempt of the world, and to come to the feare of God. Moreouer, they confirme fayth, encrease godlines, abate pride in prosperitie, and in aduersitie do open an hope of heauenly comfort. For what man reading the misery of these godly persons, may not therein as in a glasse behold his owne case, whether he be godly or godles. For if God geue aduersitie vnto a good men, what may eyther the better sort promise them selues, or the euill not feare? And wheras by readyng of prophane stories we are made perhaps more skilfulll in warlike affaires: so by reading of this we are made better in our liuinges, and besides are better prepared vnto like conflictes, if by Gods permission they shal happen hereafter more wiser by their doctrine, and more stedfast by their example.

To be short, they declare to the worlde what true Christian fortitude is, and what is the right way to conquere, which standeth not in the power of man, but in hope of the resurrection to come, & is now I trust at hand. In consideration wherof, me thinks I haue good cause to wish, that like as other subiectes; euen so also KingEs and Princes, which commonly delite in heroicall stories, woulde diligently peruse suche monumentes of Martyrs, and lay them alwayes in sight, not alonely to read, but to follow, and would paint them vpon their walles, cuppes, ringes, and gates. For doubtles such as these, are more worthy of honour then an hundreth Alexanders, Hectors, Scipions and warrelike Iulies. And though the worlde iudgeth preposterously of thynges, yet with God the true iudge, certes suche are to be reputed in deede, not that kill one an other with a weapon, but they which beyng