Chapter Fourteen An account of the persecutions in Great Britain and Ireland
prior to the reign of Queen Mary I.
Gildas, the most ancient British writer extant, who lived about the time that the
Saxons left the island of Great Britain, has drawn a most shocking instance of the
barbarity of those people.
The Saxons, on their arrival, being heathens like the Scots and Picts,
destroyed the churches and murdered the clergy wherever they came, but they could
not destroy Christianity, for those who would not submit to the Saxon yoke went
and resided beyond the Severn.
Neither have we the names of those Christian sufferers transmitted to us,
especially those of the clergy.
The most dreadful instance of barbarity under the Saxon government was the
massacre of the monks of Bangor, A.D.
586.
These monks were in all respects different from those men who bear the same name at
present.
In the eighth century, the Danes, a roving crew of barbarians, landed in
different parts of Britain, both in England and Scotland.
At first they were repulsed, but in A.D.
857, a party of them landed somewhere near Southampton and not only robbed the
people, but burned down the churches and murdered the clergy.
In A.D.
868, these barbarians penetrated into the centre of England and took up their
quarters at Nottingham, but the English, under their king Æthelred, drove them from
their posts and obliged them to retire to Northumberland.
In 870, another body of these barbarians landed at Norfolk and engaged in battle
with the English at Hertford.
Victory declared in favour of the pagans, who took Edmund, king of the East Angles,
prisoner, and after treating him with a thousand indignities, transfixed his body
with arrows and then beheaded him.
In Fifeshire, in Scotland, they burned many of the churches and, among the rest,
that belonging to the Culdees at St. Andrews.
The piety of these men made them objects of abhorrence to the Danes, who,
wherever they went, singled out the Christian priests for destruction,
of whom no less than two hundred were massacred in Scotland.
It was much the same in that part of Ireland now called Leinster.
There the Danes murdered and burned the priests alive in their own churches.
They carried destruction along with them wherever they went, sparing neither age
nor sex, but the clergy were the most obnoxious to them because they ridiculed
their idolatry and persuaded their people to have nothing to do with them.
In the reign of Edward III, the Church of England was extremely corrupted with
errors and superstition, and the light of the Gospel of Christ was greatly eclipsed
and darkened with human inventions, burdensome ceremonies and gross idolatry.
The followers of Wycliffe, then called Lollards, were become extremely numerous,
and the clergy were so vexed to see them increase, whatever power or influence they
might have to molest them in an underhand manner, they had no authority by law to
put them to death.
However, the clergy embraced the favourable opportunity and prevailed upon
the King to suffer a bill to be brought into Parliament by which all Lollards who
remained obstinate should be delivered over to the secular power and burned as
heretics.
This act was the first in Britain for the burning of people for their religious
sentiments.
It passed in the year 1401 and was soon after put into execution.
The first person who suffered in consequence of this cruel act was William
Santry, or Sawtree, a priest who was burnt to death in Smithfield.
Soon after this, Sir John Oldcastle, Lord Cobham, in consequence of his
attachment to the doctrines of Wycliffe, was accused of heresy, and being condemned
to be hanged and burned, was accordingly executed in Lincoln's Inn Fields,
A.D.
1419.
In his written defence, Lord Cobham said, As for images, I understand that they be
not of belief, but that they were ordained, since the belief of Christ was
given by sufferance of the Church, to represent and bring to mind the passion
of our Lord Jesus Christ, and martyrdom and good living of other saints,
and that whoso it be that doth the worship to dead images that is due to God,
or putteth such hope or trust in help of them as he should do to God, or hath
affection in one more than in another, he doth in that the greatest sin of idle
worship.
Also, I suppose this fully, that every man in this earth is a pilgrim toward bliss or
toward pain, and that he that knoweth not the holy commandments of God in his living
here, albeit that he go on pilgrimages to all the world, and he die so, he shall be
damned.
He that knoweth the holy commandments of God, and keepeth them to his end,
he shall be saved though he never in his life go on pilgrimage, as men now use,
to Canterbury, or to Rome, or to any other place.
Upon the day appointed, Lord Cobham was brought out of the tower, with his arms
bound behind him, having a very cheerful countenance.
Then was he laid upon a hurdle, as though he had been a most heinous
traitor to the crown, and so drawn forth into St. Giles's field.
As he was come to the place of execution, and was taken from the hurdle,
he fell down devoutly upon his knees, desiring Almighty God to forgive his
enemies.
Then he stood up, and beheld a multitude, exhorting them in most godly manner to
follow the laws of God written in the scriptures, and to beware of such teachers
as they see contrary to Christ in their conversation and living.
Then was he hanged up by the middle in chains of iron, and so consumed alive in
the fire, praising the name of God so long as his life lasted, the people there
present showing great dollar.
And this was done A.D.
1418.
How the priests that time fared, blasphemed and accursed, requiring the
people not to pray for him, but to judge him damned in hell, for that he departed
not in the obedience of their Pope, it were too long to write.
Thus resteth this valiant Christian knight, Sir John Oldcastle, under the
altar of God, which is Jesus Christ, among that godly company who in the
kingdom of patience suffered great tribulation with the death of their
bodies, for his faithful word and testimony.
In August 1473, one Thomas Granter was apprehended in London.
He was accused of professing the doctrines of Wycliffe, for which he was condemned as
an obstinate heretic.
This pious man, being brought to the sheriff's house, on the morning of the day
appointed for his execution, desired a little refreshment, and having ate some,
he said to the people present, I eat now a very good meal, for I have a
strange conflict to engage with before I go to supper.
And having eaten, he returned thanks to God for the bounties of his all-gracious
providence, requesting that he might be instantly led to the place of execution to
bear testimony to the truth of those principles which he had professed.
Accordingly, he was chained to a stake on Tower Hill, where he was burnt alive,
professing the truth with his last breath.
In the year 1499, one Budrum, a pious man, was brought before the Bishop of Norwich,
having been accused by some of the priests withholding the doctrines of Wycliffe.
He confessed he did believe everything that was objected against him.
For this, he was condemned as an obstinate heretic, and a warrant was granted for his
execution.
Accordingly, he was brought to the stake at Norwich, where he suffered with great
constancy.
In 1506, one William Tilfrey, a pious man, was burnt alive at Amersham, in a close
called Stoneypratt, and at the same time his daughter, Joan Clarke, a married
woman, was obliged to light the faggots that were to burn her father.
This year also, one Father Roberts, a priest, was convicted of being a lollard
before the Bishop of Lincoln, and burnt alive at Buckingham.
In 1507, one Thomas Norris was burnt alive for the testimony of the truth of the
Gospel at Norwich.
This man was a poor, inoffensive, harmless person, but his parish priest,
conversing with him one day, conjectured he was a lollard.
In consequence of this supposition, he gave information to the Bishop,
and Norris was apprehended.
In 1508, one Lawrence Gwayle, who'd been kept in prison two years, was burnt alive
at Salisbury for denying the real presence in the sacrament.
It appeared that this man kept a shop in Salisbury, and entertained some lollards
in his house, for which he was informed against to the Bishop, but he abode by his
first testimony, and was condemned to suffer as a heretic.
A pious woman was burnt at Chippen's Sudburn, by order of the Chancellor,
Dr. Whittenham.
After she'd been consumed in the flames, and the people were returning home,
a bull broke loose from a butcher, and singling out the Chancellor from all
the rest of the company, he gored him through the body, and on his horns carried
his entrails.
This was seen by all the people, and it is remarkable that the animal did
not meddle with any other person whatever.
October 18, 1511, William Suckling and John Bannister, who had formerly recanted,
returned again to the profession of the faith, and were burnt alive in Smithfield.
In the year 1517, one John Brown, who'd recanted before in the reign of
Henry VII, and born a faggot round St. Paul's, was condemned by Dr. Wanneman,
Archbishop of Canterbury, and burnt alive at Ashford.
Before he was chained to the stake, the Archbishop Wanneman and Yester,
Bishop of Rochester, caused his feet to be burnt in a fire until all the flesh came
off, even to the bones.
This was done in order to make him again recant, but he persisted in his attachment
to the truth to the last.
Much about this time one Richard Hunn, a merchant tailor of the City of London,
was apprehended, having refused to pay the priest his fees for the funeral of a
child, and being conveyed to the Lollards Tower in the Palace of Lambeth,
was there privately murdered by some of the servants of the Archbishop.
September 24, 1518, John Stillinson, who had before recanted, was apprehended,
brought before Richard Fitzjames, Bishop of London, and on the 25th of
October was condemned as a heretic.
He was chained to the stake in Smithfield amidst a vast crowd of spectators,
and sealed his testimony to the truth with his blood.
He declared that he was a Lollard, and that he had always believed the
opinions of Wycliffe, and although he had been weak enough to recant his opinions,
yet he was now willing to convince the world that he was ready to die for the
truth.
In the year 1519 Thomas Mann was burnt in London, as was one Robert Sellin,
a plain honest man, for speaking against image worship and pilgrimages.
Much about this time was executed in Smithfield, in London, James Brewster,
a native of Colchester.
His sentiments were the same as the rest of the Lollards, or those who followed the
doctrines of Wycliffe, but notwithstanding the innocence of his life and the
regularity of his manners, he was obliged to submit to papal revenge.
During this year one Christopher, a shoemaker, was burnt alive at Newbury in
Berkshire, for denying those popish articles which we have already mentioned.
This man had gotten some books in English, which was sufficient to render him
obnoxious to the Romish clergy.
Robert Silks, who had been condemned in the Bishop's Court as a heretic,
made his escape out of prison, but was taken two years afterward and
brought back to Coventry, where he was burnt alive.
The sheriffs always seized the goods of the martyrs for their own use,
so that their wives and children were left to starve.
In 1532, Thomas Harding, who with his wife had been accused of heresy, was brought
before the Bishop of Lincoln and condemned for denying the real presence in the
sacrament.
He was then chained to a stake erected for the purpose at Chesham in the Pell near
Boatley.
When they had set fire to the faggots, one of the spectators dashed his brains
out with a billet.
The priest told the people that whoever brought faggots to burn heretics would
have an indulgence to commit sins for forty days.
During the latter end of this year, Warram, Archbishop of Canterbury,
apprehended one Hitton, a priest at Maidstone, and after he'd been long
tortured in prison and several times examined by the Archbishop and Bishop,
Bishop of Rochester, he was condemned as a heretic and burned alive before the door
of his own parish church.
Thomas Bilney, Professor of Civil Law at Cambridge, was brought before the Bishop
of London and several other bishops in the Chapter House Westminster, and being
several times threatened with the stake and flames, he was weak enough to recant,
but he repented severely afterward.
For this, he was brought before the Bishop a second time and condemned to death.
Before he went to the stake, he confessed his adherence to those opinions which
Luther held, and when at it, he smiled and said, I've had many storms in this world,
but now my vessel will soon be on shore in heaven.
He stood unmoved in the flames, crying out, Jesus, I believe, and these
were the last words he was heard to utter.
A few weeks after Bilney had suffered, Richard Byfield was cast into prison and
endured some whipping for his adherence to the doctrines of Luther.
This Mr. Byfield had been sometime a monk at Barnes in Surrey, but was converted by
reading Tyndale's version of the New Testament.
The sufferings this man underwent for the truth were so great that it would require
a volume to contain them.
Sometimes he was shut up in a dungeon, where he was almost suffocated by the
offensive and horrid smell of filth and stagnant water.
At other times he was tied up by the arms, until almost all his joints were
dislocated.
He was whipped at the post several times, until scarcely any flesh was left on his
back, and all this was done to make him recant.
He was then taken to the Lollard's Tower in Lambeth Palace, where he was chained by
the neck to the wall, and once every day beaten in the most cruel manner by the
Archbishop's servants.
At last he was condemned, degraded, and burned in Smithfield.
The next person that suffered was John Tewksbury.
This was a plain, simple man who had been guilty of no other offence against what
was called the Holy Mother Church, than that of reading Tyndale's translation
of the New Testament.
At first he was weak enough to endure, but afterward repented and acknowledged
the truth.
For this he was brought before the Bishop of London, who condemned him as an
obstinate heretic.
He suffered greatly during the time of his imprisonment, so that when they brought
him out to execution he was almost dead.
He was conducted to the stake in Smithfield, where he was burned,
declaring his utter abhorrence of potpourri, and professing a firm belief
that his cause was just in the sight of God.
The next person that suffered in this reign was James Bainham, a reputable
citizen in London, who had married the widow of a gentleman in the Temple.
When chained to the stake he embraced the faggots and said, O ye Papists,
behold, ye look for miracles.
Here now may you see a miracle, for in this fire I feel no more pain than
if I were in bed, for it is as sweet to me as a bed of roses.
Thus he resigned his soul into the hands of his Redeemer.
Soon after the death of this martyr, one Traxnell, an inoffensive countryman,
was burned alive at Bradford, in Wiltshire, because he would not
acknowledge the real presence in the sacrament, nor own the papal supremacy
over the consciences of men.
In the year 1533, John Frith, a noted martyr, died for the truth.
When brought to the stake in Smithfield, he embraced the faggots and exhorted a
young man named Andrew Hewitt, who suffered with him, to trust his soul
to that God who had redeemed it.
Both these sufferers endured much torment, for the wind blew the flames away from
them, so that they were above two hours in agony before they expired.
In the year 1538, one Collins, a madman, suffered death with his dog in
Smithfield.
The circumstances were as follows.
Collins happened to be in church when the priest elevated the host, and Collins,
in derision of the sacrifice of the mass, lifted up his dog above his head.
For this crime, Collins, who ought to have been sent to a madhouse or whipped at the
cart's tail, was brought before the Bishop of London, and although he was really mad,
yet such was the force of popish power, such the corruption in church and state,
that the poor madman and his dog were both carried to the stake in Smithfield,
where they were burned to ashes amidst a vast crowd of spectators.
There were some other persons who suffered the same year, of whom we shall take
notice in the order they lie before us.
One Cowbridge suffered at Oxford, and although he was reputed to be a
madman, yet he showed great signs of piety when he was fastened to the stake,
and after the flames were kindled around him.
Around the same time, one Perdurve was put to death for saying privately to a priest,
after he had drunk the wine, he blessed the hungry people with the empty chalice.
At the same time was condemned William Letton, a monk of great age in the county
of Suffolk, who was burned at Norwich for speaking against an idol that was carried
in procession, and for asserting that the sacrament should be administered in both
kinds.
Some time before the burning of these men, Nicholas Peake was executed at Norwich,
and when the fire was lighted he was so scorched that he was as black as pitch.
Dr. Redding, standing before him with Dr. Hearn and Dr. Spragwell, having a long
white wand in his hand, struck him upon the right shoulder and said, Peake,
recant and believe in the sacrament.
To this he answered, I despise thee and it also, and with great violence he spit
blood, occasioned by the anguish of his sufferings.
Dr. Redding granted forty days indulgence for the sufferer, in order that he might
recount his opinions, but he persisted in his adherence to the truth, without paying
any regard to the malice of his enemies, and he was burned alive rejoicing that
Christ had counted him worthy to suffer for his name's sake.
On July 28, 1540, or 1541, for the chronology differs, Thomas Cromwell,
Earl of Essex, was brought to a scaffold on Tower Hill, where he was executed with
some striking instances of cruelty.
He made a short speech to the people and then meekly resigned himself to the axe.
It is, we think, with great propriety that this noble man is ranked among the
martyrs, for although the accusations preferred against him did not relate to
anything in religion, yet had it not been for his zeal to demolish Popery,
he might have to the last retained the King's favour.
To this may be added that the Papists plotted his destruction, for he did more
towards promoting the Reformation than any man in that age except the good Dr.
Cranmer.
Soon after the execution of Cromwell, Dr. Cuthbert Barnes, Thomas Garnet and
William Jerome were brought before the Ecclesiastical Court of the Bishop of
London and accused of heresy.
Being before the Bishop of London, Dr. Barnes was asked whether the Saints
prayed for us.
To this he answered that he would leave that to God, but said he, I will pray for
you.
On the 13th of July, 1541, these men were brought from the Tower to Smithfield,
where they were all chained to one stake, and there suffered death with a constancy
that nothing less than a firm faith in Jesus Christ could inspire.
One Thomas Sommers, an honest merchant with three others, was thrown into prison
for reading some of Luther's books, and they were condemned to carry those
books to a fire in Cheapside, there they were to throw them in the flames.
But Sommers threw his over, for which he was sent back to the Tower, where he was
stoned to death.
Dreadful persecutions were at this time carried on at Lincoln under Dr. Longland,
the Bishop of that diocese.
At Buckingham, Thomas Baynard and James Morton, the one for reading the Lord's
Prayer in English, and the other for reading St. James's Epistles in English,
were both condemned and burnt alive.
Anthony Parsons, a priest, together with two others, were sent to Windsor to be
examined concerning heresy, and several articles were tended to them to subscribe,
which they refused.
This was carried on by the Bishop of Salisbury, who was the most violent
persecutor of any in that age, except Bonner.
When they were brought to the stake, Parsons asked for some drink, which being
brought him, he drank to his fellow sufferers, saying, Be merry, my brethren,
and lift up your hearts to God, for after this sharp breakfast,
I trust we shall have a good dinner in the kingdom of Christ, our Lord and Redeemer.
At these words, eastward, one of the sufferers lifted up his eyes and hands to
heaven, desiring the Lord above to receive his spirit.
Parsons pulled the straw near to him, and then said to the spectators,
This is God's armour, and now I am a Christian soldier prepared for battle.
I look for no mercy but through the merits of Christ.
He is my only Saviour, in Him do I trust for salvation.
And soon after the fires were lighted, which burned their bodies, but could not
hurt their precious and immortal souls, their constancy triumphed over cruelty,
and their sufferings will be held in everlasting remembrance.
Thus were Christ's people betrayed every way, and their lives bought and sold.
For in the said Parliament, the King made this most blasphemous and cruel act to be
a law for ever, that whatsoever they were that should read the scriptures in the
mother tongue, which was then called Wycliffe's learning, they should forfeit
land, cattle, body, life, and goods from their heirs for ever, and so be condemned
for heretics to God, enemies to the crown, and most arrant traitors to the land.
Chapter 15.
An account of the persecutions in Scotland during the reign of King Henry VIII.
Like as there was no place either of Germany, Italy, or France, wherein there
were not some branches sprung out of that most fruitful root of Luther, so likewise
was not this Isle of Britain without his fruit and branches, amongst whom was
Patrick Hamilton, a Scotchman born of high and noble stock, and of the King's blood,
of excellent towardness, twenty-three years of age, called Abbot of Fern.
Coming out of his country with three companions to seek godly learning,
he went to the University of Marburg in Germany, which university was then newly
erected by Philip, Landgrave of Hesse.
During his residence here, he became intimately acquainted with those eminent
lights of the gospel, Martin Luther and Philip Melanchthon, from whose writings
and doctrines he strongly attached himself to the Protestant religion.
The Archbishop of St. Andrews, who was a rigid papist, learning of Mr.
Hamilton's proceedings caused him to be seized, and being brought before him after
a short examination relative to his religious principles, he committed him a
prisoner to the castle, at the same time ordering him to be confined in the most
loathsome part of the prison.
The next morning Mr. Hamilton was brought before the bishop and several others for
examination, when the principal articles exhibited against him were his publicly
disapproving of pilgrimages, purgatory, prayers to saints, for the dead,
etc.
These articles Mr. Hamilton acknowledged to be true, in consequence of which he was
immediately condemned to be burned, and that his condemnation might have the
greater authority, they caused it to be subscribed by all those of any note who
were present, and to make the number as considerable as possible, even admitted
the subscription of boys who were sons of the nobility.
So anxious was this bigoted and persecuting prelate for the destruction of
Mr. Hamilton, that he ordered his sentence to be put in execution on the afternoon of
the very day it was pronounced.
He was accordingly led to the place appointed for the horrid tragedy,
and was attended by a prodigious number of spectators.
The greatest part of the multitude would not believe it was intended he should be
put to death, but that it was only done to frighten him, and thereby bring him over
to embrace the principles of the Romish religion.
When he arrived at the stake he kneeled down and for some time prayed with great
fervency.
After this he was fastened to the stake and the faggots placed round him.
A quantity of gunpowder, having been placed under his arms, was first set on
fire, which scorched his left hand and one side of his face, but did no material
injury, neither did it communicate with the faggots.
In consequence of this more powder and combustible matter were brought,
which being set on fire took effect, and the faggots being kindled,
he called out with an audible voice, Lord Jesus, receive my spirit,
how long shall darkness overwhelm this realm, and how long wilt thou suffer the
tyranny of these men?
The fire, burning slow, put him to great torment, but he bore it with Christian
magnanimity.
What gave him the greatest pain was the clamour of some wicked men set on by the
friars, who frequently cried, turn, thou heretic, call upon our lady,
say, Salve Regina, etc., to whom he replied, depart from me and trouble me
not, ye messengers of Satan.
One Campbell, a friar who was the ringleader, still continued to interrupt
him by opprobrious language.
He said to him, wicked man, God forgive thee.
After which, being prevented from further speech by the violence of the smoke and
the rapidity of the flames, he resigned up his soul into the hands of him who gave
it.
This steadfast believer in Christ suffered martyrdom in the year 1527.
One Henry Forrest, a young, inoffensive Benedictine, being charged with speaking
respectfully of the above Patrick Hamilton, was thrown into prison,
and in confessing himself to a friar, owned that he thought Hamilton a good man,
and that the articles for which he was sentenced to die might be defended.
This being revealed by the friar, it was received as evidence, and the poor
Benedictine was sentenced to be burned.
Whilst consultation was held with regard to the manner of his execution,
John Lindsay, one of the archbishop's gentlemen, offered his advice to burn
Friar Forrest in some cellar, for, said he, the smoke of Patrick Hamilton
hath infected all those on whom it blew.
This advice was taken, and the poor victim was rather suffocated than burned.
The next who fell victims for professing the truth of the gospel were David
Stratton and Norman Gourlay.
When they arrived at the fatal spot, they both kneeled down and prayed for some
time with great fervency.
They then arose, when Stratton, addressing himself to the spectators,
exhorted them to lay aside their superstitious and idolatrous notions,
and employ their time in seeking the true light of the gospel.
He would have said more, but was prevented by the officers who attended.
Their sentence was then put into execution, and they cheerfully resigned up
their souls to that God who gave them, hoping, through the merits of the great
Redeemer, for a glorious resurrection to life immortal.
They suffered in the year 1534.
The martyrdoms of the two before-mentioned persons were soon followed by that of Mr.
Thomas Forret, who for a considerable time had been Dean of the Romish Church,
Killer and Beveridge, two blacksmiths, Duncan Simpson, a priest, and Robert
Forrester, a gentleman.
They were all burnt together on the Castle Hill at Edinburgh, the last day of
February, 1538.
The year following the martyrdoms of the before-mentioned persons, 1539,
two others were apprehended on a suspicion of heresy, namely Jerome Russell and
Alexander Kennedy, a youth about eighteen years of age.
These two persons, after being sometime confined in prison, were brought before
the Archbishop for examination, in the course of which Russell,
being a very sensible man, reasoned learnedly against his accusers,
while they in return made use of very appropriate language.
The examination being over, and both of them deemed heretics, the Archbishop
pronounced the dreadful sentence of death, and they were immediately delivered over
to the secular power in order for execution.
The next day they were led to the place appointed for them to suffer, in their way
to which Russell, seeing his fellow-sufferer have the appearance of
timidity in his countenance, thus addressed him, Brother, fear not.
Greater is he that is in us than he that is in the world.
The pain that we are to suffer is short, and shall be light, but our joy and
consolation shall never have an end.
Let us therefore strive to enter into our Master and Saviour's joy, by the same
straight way which He hath taken before us.
Death cannot hurt us, for it is already destroyed by Him, for whose sake we are
now going to suffer.
When they arrived at the fatal spot, they both kneeled down and prayed for some
time, after which, being fastened to the stake and the faggots lighted,
they cheerfully resigned their souls into the hands of Him who gave them,
in full hopes of an everlasting reward in the heavenly mansions.
An account of the life, sufferings and death of Mr. George Wishart, who was
strangled and afterwards burned in Scotland for professing the truth of the
Gospel.
About the year of our Lord, 1543, there was in the University of Cambridge
one Master George Wishart, commonly called Master George of Bernays College,
a man of tall stature, pole-headed and, on the same, a round French cap of the
best.
Judged to be of melancholy complexion by his physiognomy, black-haired,
long-bearded, comely of personage, well-spoken after his country of Scotland,
courteous, lowly, lovely, glad to teach, desirous to learn and well-travelled.
Having on him for his clothing a frieze gown to the shoes, a black million,
fustian doublet and plain black hosen, coarse new canvas for his shirts,
and white falling bands and cuffs at his hands.
He was a man modest, temperate, fearing God, hating covetousness.
For his charity had never end, night, noon, nor day.
He forbear one meal in three, one day in four, for the most part, except something
to comfort nature.
He lay hard upon a puff of straw and coarse new canvas sheets, which when he
changed he gave away.
Yet commonly by his bedside a tub of water, in the which, his people being in
bed, the candle put out, and all quiet, he used to bathe himself.
He loved me tenderly, and I him.
He taught with great modesty and gravity, so that some of his people thought him
severe and would have slain him, but the Lord was his defence.
And he, after due correction for their malice, by good exhortation amended them
and went his way.
Oh, that the Lord had left him to me, his poor boy, that he might have finished
what he had begun, for he went into Scotland with divers of the nobility that
came for a treaty to King Henry.
In 1543 the Archbishop of St. Andrews made a visitation into various parts of his
diocese, where several persons were informed against at Perth for heresy.
Among those the following were condemned to die, namely William Anderson,
Robert Lamb, James Finlayson, James Hunter, James Ravelson and Helen Stark.
The accusations laid against these respective persons were as follows.
The forefirst were accused of having hung up the image of St. Francis, nailing ram's
horns on his head and fastening a cow's tail to his rump.
But the principal matter on which they were condemned was having regaled
themselves with a goose on fast day.
James Ravelson was accused of having ornamented his house with the
three-crowned diadem of Peter carved in wood, which the Archbishop conceived to be
done in mockery to his cardinal's cap.
Helen Stark was accused of not having accustomed herself to pray to the Virgin
Mary, more especially during the time she was in childbed.
On these respective accusations they were all found guilty and immediately received
sentence of death.
The four men for eating the goose to be hanged, James Ravelson to be burnt,
and the woman with her sucking infant to be put into a sack and drowned.
The four men, with the woman and the child, suffered at the same time,
but James Ravelson was not executed until some days after.
The martyrs were carried by a great band of armed men, for they feared rebellion in
the town except they had their men of war, to the place of execution, which was
common to all thieves, and that to make their cause appear more odious to the
people.
Every one comforting another and assuring themselves that they should sup together
in the kingdom of heaven that night, they commended themselves to God and died
constantly in the Lord.
The woman desired earnestly to die with her husband, but she was not suffered.
Yet following him to the place of execution she gave him comfort,
exhorting him to perseverance and patience for Christ's sake, and parting from him
with a kiss said, Husband, rejoice, for we have lived together many joyful
days.
But this day, in which we must die, ought to be most joyful unto us both,
because we must have joy for ever.
Therefore I will not bid you good night, for we shall suddenly meet with joy in the
kingdom of heaven.
The woman after that was taken to a place to be drowned, and albeit she had a child
sucking on her breast, yet this moved nothing in the unmerciful hearts of the
enemies.
So after she had commended her children to the neighbours of the town for God's sake,
and the sucking bairn was given to the nurse, she sealed up the truth by her
death.
Being desirous of propagating the true gospel in his own country, George Wishart
left Cambridge in 1544, and on his arrival in Scotland he first preached at Montrose,
and afterwards at Dundee.
In this last place he made a public exposition of the Epistle to the Romans,
which he went through with such grace and freedom as greatly alarmed the papists.
In consequence of this, at the instigation of Cardinal Beaton, the Archbishop of St.
Andrews, one Robert Milne, a principal man at Dundee, went to the church where
Wishart preached, and in the middle of his discourse publicly told him not to trouble
the town any more, for he was determined not to suffer it.
This sudden rebuff greatly surprised Wishart, who after a short pause,
looking sorrowfully on the speaker and the audience, said, God is my witness that I
never minded your trouble but your comfort.
Yea, your trouble is more grievous to me than it is to yourselves, but I am assured
to refuse God's word, and to chase from you his messenger shall not preserve you
from trouble, but shall bring you into it.
For God shall send you ministers that shall fear neither burning nor banishment.
I have offered you the word of salvation.
With the hazard of my life I have remained among you.
Now you yourselves refuse me, and I must leave my innocence to be declared by my
God.
If it belong prosperous with you, I am not led by the spirit of truth.
But if unlooked-for troubles come upon you, acknowledge the cause and turn to
God, who is gracious and merciful.
But if you turn not at the first warning, he will visit you with fire and sword.
At the close of this speech he left the pulpit and retired.
After this he went into the west of Scotland, where he preached God's word,
which was gladly received by many.
A short time after this, Mr. Wishart received intelligence that the plague had
broken out in Dundee.
It began four days after he was prohibited from preaching there, and raged so
extremely that it was almost beyond credit how many died in the space of twenty-four
hours.
This being related to him, he, notwithstanding the importunity of his
friends to detain him, determined to go there, saying, They are now in troubles
and need comfort.
Perhaps this hand of God will make them now to magnify and reverence the word of
God which before they lightly esteemed.
Here he was with joy received by the godly.
He chose the east gate for the place of his preaching, so that the healthy were
within and the sick without the gate.
He took his text from these words, he sent his word and healed them,
etc.
In this sermon he chiefly dwelt upon the advantage and comfort of God's word,
the judgments that ensue upon the contempt or rejection of it, the freedom of God's
grace to all his people, and the happiness of those of his elect whom he takes to
himself out of this miserable world.
The hearts of his heroes were so raised by the divine force of this discourse as not
to regard death, but to judge them the more happy who should then be called,
not knowing whether he should have such comfort again with them.
After this the plague abated, though in the midst of it wishers constantly visited
those that lay at the greatest extremity and comforted them by his exaltations.
When he took his leave of the people of Dundee, he said that God had almost put an
end to that plague, and that he was now called to another place.
He went from thence to Montrose, where he sometimes preached, but he spent
most of his time in private meditation and prayer.
It is said that before he left Dundee, and while he was engaged in the labors of
love to the bodies as well as to the souls of those poor afflicted people,
Cardinal Beaton engaged a desperate Popish priest called John Wheyton to kill him,
the attempt to execute which was as follows.
One day, after Wishart had finished his sermon and the people departed,
a priest stood waiting at the bottom of the stairs with a naked dagger in his hand
under his gown.
But Mr. Wishart, having a sharp, piercing eye, and seeing the priest as he
came from the pulpit, said to him, My friend, what would you have?
And immediately, clapping his hand upon the dagger, took it from him.
The priest, being terrified, fell to his knees, confessed his intention,
and craved pardon.
A noise was hereupon raised, and it coming to the ears of those who were sick,
they cried, Deliver the traitor to us, we will take him by force, and they burst
in at the gate.
But Wishart, taking the priest in his arms, said, Whatsoever hurts him shall
hurt me, for he hath done me no mischief, but much good, by teaching more
heedfulness for the time to come.
By this conduct he appeased the people and saved the life of the wicked priest.
Soon after his return to Montrose, the Cardinal again conspired his death,
causing a letter to be sent him as if it had been from his familiar friend,
the Laird of Kenya, in which it was desired with all possible speed to come to
him, as he was taken with a sudden sickness.
In the meantime, the Cardinal had provided sixty men armed to lie in wait within a
mile and a half of Montrose, in order to murder him as he passed that way.
The letter came to Wishart's hand by a boy, who also brought him a horse for the
journey.
Wishart, accompanied by some honest men, his friends, set forward, but something
particular striking his mind by the way he returned, which they, wondering at,
asked him the cause, to whom he said, I will not go.
I am forbidden of God.
I am assured there is treason.
Let some of you go to yonder place and tell me what you find.
Which doing they made the discovery, and hastily returning they told Mr.
Wishart, whereupon he said, I know I shall end my life by that bloodthirsty man's
hands, but it will not be in this manner.
A short time after this he left Montrose and proceeded to Edinburgh, in order to
propagate the gospel in that city.
By the way, he lodged with a faithful brother called James Watson of Inaguri.
In the middle of the night he got up and went into the yard, which two men,
hearing, they privately followed him.
While in the yard he fell on his knees and prayed for some time with the greatest
fervency, after which he arose and returned to his bed.
Those who attended him, appearing as though they were ignorant of all,
came and asked him where he had been, but he would not answer them.
The next day they importuned him to tell them, saying, Be plain with us,
for we heard your mourning and saw your gestures.
On this, he, with a dejected countenance, said, I had rather you had been in your
beds.
But they still pressing upon him to know something, he said, I will tell you.
I am assured that my warfare is near at an end, and therefore pray to God with me
that I shrink not when the battle waxeth most hot.
Soon after, Cardinal Beaton, Archbishop of St. Andrews, being informed that Mr.
Wishart was at the house of Mr. Coburn of Ormiston, in East Lothian, applied to the
Regent to cause him to be apprehended, with which, after great persuasion and
much against his will, he complied.
In consequence of this, the Cardinal immediately proceeded to the trial of
Wishart, against whom no less than eighteen articles were exhibited.
Mr. Wishart answered the respective articles with great composure of mind,
and in so learned and clear a manner as greatly surprised most of those who were
present.
After the examination was finished, the Archbishop endeavoured to prevail on
Mr. Wishart to recount, but he was too firmly fixed in his religious principles
and too much enlightened with the truth of the Gospel to be in the least moved.
On the morning of his execution, there came to him two friars from the
Cardinal, one of whom put on him a black linen coat, and the other brought several
bags of gunpowder, which they tied about different parts of his body.
As soon as he arrived at the stake, the executioner put a rope round his neck
and a chain about his middle, upon which he fell on his knees and thus exclaimed,
O thou Saviour of the world, have mercy upon me, Father of Heaven, I commend my
spirit into thy holy hands.
After this he prayed for his accusers, saying, I beseech thee, Father of Heaven,
forgive them that have from ignorance or an evil mind forged lies of me.
I forgive them with all my heart.
I beseech Christ to forgive them that have ignorantly condemned me.
He was then fastened to the stake, and the faggots, being lighted
immediately, set fire to the powder that was tied about him, which blew into a
flame and smoke.
The governor of the castle, who stood so near that he was singed with the flame,
exhorted the martyr in a few words to be of good cheer and to ask the pardon of God
for his offences, to which he replied, This flame occasions trouble to my body
indeed, but it hath in no wise broken my spirit.
But he who now so proudly looks down upon me from yonder lofty place, pointing to
the cardinal, shall ere long be ignominiously thrown down as now he
proudly lolls at his ease, which prediction was soon after fulfilled.
The hangman that was his tormentor sat down upon his knees and said, Sir,
I pray you to forgive me, for I am not guilty of your death, to whom he answered,
Come hither to me.
When that he was come to him, he kissed his cheek and said, Lo, here is a token
that I forgive thee.
My heart, do thine office.
And then he was put upon the gibbet and hanged, and burned to powder.
When that the people beheld the great tormenting, they might not withhold from
piteous mourning and complaining of this innocent lamb's slaughter.
It was not long after the martyrdom of this blessed man of God, Master George
Wishart, who was put to death by David Beaton, the bloody Archbishop and Cardinal
of Scotland, in A.D.
1546, the first day of March.
But that the said David Beaton, by the just revenge of God's mighty
judgment, was slain within his own castle of St. Andrews, by the hands of one Leslie
and other gentlemen, who by the Lord stirred up, break in suddenly upon him,
and in his bed murdered him the said year, the last day of May, crying out,
Alas, alas, slay me not, I am a priest.
And so, like a butcher he lived, and like a butcher he died, and lay seven
months and more unburied, and at last, like a carrion, was buried in a dunghill.
The last who suffered martyrdom in Scotland for the cause of Christ was one
Walter Mill, who was burnt at Edinburgh in the year 1558.
This person, in his younger years, had travelled in Germany, and on his
return was installed a priest of the Church of Lunen in Angus, but on an
information of heresy, in the time of Cardinal Beaton, he was forced to abandon
his charge and abscond, but he was soon apprehended and committed to prison.
Being interrogated by Sir Andrew Oliphant whether he would recant his opinions,
he answered in the negative, saying that he would sooner forfeit ten thousand lives
than relinquish a particle of those heavenly principles he had received from
the sufferings of his blessed Redeemer.
In consequence of this, sentence of condemnation was immediately passed on
him, and he was conducted to prison in order for execution the following day.
This steadfast believer in Christ was eighty-two years of age and exceedingly
infirm, whence it was supposed that he could scarcely be heard.
However, when he was taken to the place of execution, he expressed his religious
sentiments with such courage and at the same time composure of mind as astonished
even his enemies.
As soon as he was fastened to the stake and the faggots lighted, he addressed the
spectators as follows.
The cause why I suffer this day is not for any crime, though I acknowledge myself a
miserable sinner, but only for the defense of the truth as it is in Jesus Christ.
And I praise God who hath called me by His mercy to seal the truth with my life,
which as I received it from Him, so I willingly and joyfully offer it up to
His glory.
Therefore, as you would escape eternal death, be no longer seduced by the lies of
the seat of Antichrist, but depend solely on Jesus Christ and His mercy that you may
be delivered from condemnation.
And then added that he trusted he should be the last who would suffer death in
Scotland upon a religious account.
Thus did this pious Christian cheerfully give up his life in defense of the truth
of Christ's gospel, not doubting that he should be made partaker of His heavenly
kingdom.
CHAPTER XVI PERSECUTIONS IN ENGLAND DURING THE REIGN OF QUEEN MARY The premature
death of that celebrated young monarch, Edward VI, occasioned the most
extraordinary and wonderful occurrences which had ever existed from the times of
our blessed Lord and Saviour's incarnation in human shape.
This melancholy event became speedily a subject of general regret.
The succession to the British throne was soon made a matter of contention,
and the scenes which ensued were a demonstration of the serious affliction in
which the kingdom was involved.
As his loss to the nation was more and more unfolded, the remembrance of his
government was more and more the basis of grateful recollection.
The very awful prospect which was soon presented to the friends of Edward's
administration under the direction of his counsellors and servants was a
contemplation which the reflecting mind was compelled to regard with most alarming
apprehensions.
The rapid approaches which were made towards a total reversion of the
proceedings of the young king's reign denoted the advances which were thereby
represented to an entire resolution in the management of public affairs both in
church and state.
Alarmed for the condition in which the kingdom was likely to be involved by the
king's death, an endeavour to prevent the consequences which were but too plainly
foreseen was productive of the most serious and fatal effects.
The king, in his long and lingering affliction, was induced to make a will by
which he bequeathed the English crown to Lady Jane, the daughter of the Duke of
Suffolk, who had been married to Lord Guildford, the son of the Duke of
Northumberland, and was the granddaughter of the second sister of King Henry by
Charles, Duke of Suffolk.
By this will, the succession of Mary and Elizabeth, his two sisters, was entirely
superseded from an apprehension of the returning system of popery, and the King's
Council, with the Chief of the Nobility, the Lord Mayor of the City of London,
and almost all the judges and the principal lawyers of the realm,
subscribed their names to this regulation as a sanction to the measure.
Lord Chief Justice Hale, though a true Protestant and an upright judge,
alone declined to unite his name in favour of the Lady Jane, because he had already
signified his opinion that Mary was entitled to assume the reins of
government.
Others objected to Mary's being placed on the throne, on account of their fears that
she might marry a foreigner, and thereby bring the crown into considerable danger.
Her partiality to popery also left little doubt on the minds of any that she would
be induced to revive the dormant interests of the Pope, and change the religion which
had been used both in the days of her father, King Henry, and in those of her
brother, Edward.
For in all his time, she had manifested the greatest stubbornness and
inflexibility of temper, as must be obvious from her letter to the Lords of
the Council, whereby she put in her claim to the crown on her brother's decease.
When this happened, the nobles, who had associated to prevent Mary's
succession, and had been instrumental in promoting, and perhaps advising,
the measures of Edward, speedily proceeded to proclaim Lady Jane Grey to be Queen of
England, in the City of London and various other populous cities of the realm.
Though young, she possessed talents of a very superior nature, and her
improvements, under a most excellent tutor, had given her many very great
advantages.
Her reign was of only five days' continuance, for Mary, having succeeded by
false promises in obtaining the crown, speedily commenced the execution of her
avowed intention of extirpating and burning every Protestant.
She was crowned at Westminster in the usual form, and her elevation was the
signal for the commencement of the bloody persecution which followed.
Having obtained the sword of authority, she was not sparing in its exercise.
The supporters of Lady Jane Grey were destined to feel its force.
The Duke of Northumberland was the first to experience her savage resentment.
Within a month after his confinement in the Tower, he was condemned and brought to
the scaffold to suffer as a traitor.
From his varied crimes, resulting out of a sordid and inordinate ambition,
he died unpitied and unlamented.
The changes, which followed with rapidity, unequivocally declared that the Queen was
disaffected to the present state of religion.
Dr. Poynett was displaced to make room for Gardiner to be Bishop of Winchester,
to whom she also gave the important office of Lord Chancellor.
Dr. Ridley was dismissed from the Sea of London and Bonn introduced.
J.
Storey was put out of the bishopric of Chichester to admit Dr. J.
J.
Hooper was sent prisoner to the fleet and Dr. Heath put into the Sea of Worcester.
Miles Coverdale was also excluded from Exeter and Dr. Vesey placed in that
diocese.
Dr. Tonstall was also promoted to the Sea of Durham.
These things being marked and perceived, great heaviness and discomfort grew more
and more to all good men's hearts, but to the wicked, great rejoicing.
They that could dissemble took no great care how the matter went, but such whose
consciences were joined with the truth perceived already coals to be kindled,
which after should be the destruction of many a true Christian.
The words and behaviour of the Lady Jane upon the scaffold.
The next victim was the amiable Lady Jane Grey, who by her acceptance of the crown
at the earnest solicitations of her friends, included the implacable
resentment of the bloody Mary.
When she first mounted the scaffold, she spoke to the spectators in this
manner.
Good people, I am come hither to die, and by a law I am condemned to the same.
The fact against the Queen's Highness was unlawful, and the consenting thereunto by
me.
But touching the procurement and desire thereof by me or on my behalf,
I do wash my hands thereof in innocency before God and the face of you good
Christian people this day.
And therewith she wrung her hands wherein she had her book.
Then said she, I pray you all good Christian people to bear me witness that I
die a good Christian woman, and that I do look to be saved by no other means but
only by the mercy of God in the blood of his only son Jesus Christ.
And I confess that when I did know the word of God I neglected the same,
love myself and the world, and therefore this plague and punishment is happily and
worthily happened unto me for my sins.
And yet I thank God that of his goodness he hath thus given me a time and a respite
to repent.
And now, good people, while I am alive I pray you assist me with your prayers.
And then kneeling down she turned to Feckinham, saying, Shall I say this psalm?
And he said, Yea.
Then she said the psalm of Miserere mei Deus, in English, in a most devout manner
throughout to the end.
And then she stood up and gave her maid, Mrs. Ellen, her gloves and handkerchief,
and her book to Mr. Bruges, and then she untied her gown, and the executioner
pressed upon her to help her off with it.
But she, desiring him to let her alone, turned towards her two gentlewomen,
who helped her off therewith, and also with her froze, puffed, and neckerchief,
giving to her a fair handkerchief to put about her eyes.
Then the executioner kneeled down and asked her forgiveness, whom she forgave
most willingly.
Then he desired her to stand upon the straw, which doing she saw the block.
Then she said, I pray you dispatch me quickly.
Then she kneeled down, saying, Will you take it off before I lay me down?
And the executioner said, No, madam.
Then she tied a handkerchief about her eyes, and feeling for the block,
she said, What shall I do?
Where is it?
One of the standers by, guiding her thereunto, she laid her head upon the
block, and then stretched forth her body, and said, Lord, into thy hands I commend
my spirit.
And so finished her life, in the year of our Lord, 1554, the twelfth day of
February, about the seventeenth year of her age.
Thus died Lady Jane, and on the same day Lord Guildford, her husband, one of the
Duke of Northumberland's sons, was likewise beheaded, to innocence in
comparison with them that sat upon them, for they were both very young and
ignorantly accepted that which others had contrived, and by open proclamation
consented to take from others and give to them.
Touching the condemnation of this pious lady, it is to be noted that Judge Morgan,
who gave sentence against her, soon after he had condemned her,
fell mad, and in his raving cried out continually to have the Lady Jane taken
away from him, and so he ended his life.
On the twenty-first day of the same month, Henry, Duke of Suffolk, was beheaded on
Tower Hill, the fourth day after his condemnation, about which time many
gentlemen and yeomen were condemned, whereof some were executed at London and
some in the country, in the number of whom was Lord Thomas Grey, brother to the said
Duke, being apprehended not long after in North Wales and executed for the same,
Sir Nicholas Throgmorton also very narrowly escaped.
John Rogers, Vicar of St. Sepulchre's and Reader of St. Paul's, London John Rogers
was educated at Cambridge, and was afterward many years chaplain to the
merchant adventurers at Antwerp in Brabant.
Here he met with the celebrated martyr William Tyndale and Miles Coverdale,
both voluntary exiles from their country, for their aversion to popish superstition
and idolatry.
They were the instruments of his conversion, and he united with them in
that translation of the Bible into English, entitled The Translation of
Thomas Matthew.
From the scriptures he knew that unlawful vows may be lawfully broken, hence he
married and removed to Wittenberg in Saxony for the improvement of learning,
and he there learned the Dutch language and received the charge of a congregation,
which he faithfully executed for many years.
On King Edward's accession he left Saxony to promote the work of reformation in
England, and after some time Nicholas Ridley, then Bishop of London,
gave him a prebend in St. Paul's Cathedral, and the Dean and Chapter
appointed him Reader of the Divinity Lesson there.
He continued until Queen Mary's succession to the throne, when the gospel and true
religion were banished, and the Antichrist of Rome, with his superstition and
idolatry, introduced.
The circumstance of Mr. Rogers having preached at Paul's cross, after Queen Mary
arrived at the tower, has been already stated.
He confirmed in his sermon the true doctrine taught in King Edward's time,
and exhorted the people to beware of the pestilence of potpourri, idolatry and
superstition.
For this he was called to account, but so ably defended himself that for that
time he was dismissed.
The proclamation of the Queen, however, to prohibit true preaching,
gave his enemies a new handle against him.
Hence he was again summoned before the council and commanded to keep his house.
He did so, though he might have escaped, and though he perceived the state of the
true religion to be desperate.
He knew he could not want a living in Germany, and he could not forget a wife
and ten children, and to seek means to succour them.
But all these things were insufficient to induce him to depart, and when once called
to answer in Christ's cause, he stoutly defended it, and hazarded his life for
that purpose.
After long imprisonment in his own house, the restless Bonner, Bishop of London,
caused him to be committed to Newgate, there to be lodged among thieves and
murderers.
After Mr. Rogers had been long and straightly imprisoned, and lodged in
Newgate among thieves, often examined and very uncharitably entreated, and at length
unjustly and most cruelly condemned by Stephen Gardner, Bishop of Winchester,
the fourth day of February in the year of our Lord, 1555, being Monday in the
morning, he was suddenly warned by the keeper of Newgate's wife to prepare
himself for the fire, who, being then sound asleep, could scarce be awaked.
At length, being raised and awaked and bid to make haste, then said he, If it be so,
I need not tie my points.
And so was had down, first to Bishop Bonner, to be degraded, which being done,
he craved of Bonner but one petition, and Bonner asked what that should be.
Mr. Rogers replied that he might speak a few words with his wife before his
burning, but that could not be obtained of him.
When the time came that he should be brought out of Newgate to Smithfield,
the place of his execution, Mr. Woodruff, one of the sheriffs, first came to Mr.
Rogers and asked him if he would revoke his abominable doctrine and the evil
opinion of the sacrament of the altar.
Mr. Rogers answered, That which I have preached I will seal with my blood.
Then Mr. Woodruff said, Thou art an heretic.
That shall be known, quoth Mr. Rogers, at the day of judgment.
Well, said Mr. Woodruff, I will never pray for thee.
But I will pray for you, said Mr. Rogers.
And so was brought the same day, the 4th of February, by the sheriffs
towards Smithfield, saying the psalm miserere by the way, all the people
wonderfully rejoicing at his constancy, with great praises and thanks to God for
the same.
And there, in the presence of Mr. Rochester, controller of the Queen's
household, Sir Richard Southwell, both the sheriffs and a great number of
people, he was burned to ashes, washing his hands in the flame as he was
burning.
A little before his burning, his pardon was brought, if he would have recounted,
but he utterly refused it.
He was the first martyr of all the blessed company that suffered in Queen's Mary
time, that gave the first adventure upon the fire.
His wife and children, being eleven in number, ten able to go and one sucking at
her breast, met him by the way as he went towards Smithfield.
This sorrowful sight of his own flesh and blood could nothing move him, but that he
constantly and cheerfully took his death with wonderful patience, in the defence
and quarrel of the gospel of Christ.
Mr. Saunders, after passing some time in the School of Eton, was chosen to go to
King's College in Cambridge, where he continued three years, and profited in
knowledge and learning very much for that time.
Shortly after, he quitted the university and went to his parents, but soon returned
to Cambridge again to his study, where he began to add to the knowledge of
the Latin, the study of the Greek and Hebrew tongues, and gave himself up to the
study of the Holy Scriptures, the better to qualify himself for the office of
preacher.
In the beginning of King Edward's reign, when God's true religion was introduced,
after licence obtained, he began to preach, and was so well liked of them who
then had authority, that they appointed him to read a divinity lecture in the
College of Fotheringham.
The College of Fotheringham being dissolved, he was placed to be a reader in
the Minster at Lichfield.
After a certain space, he departed from Lichfield to a benefice in Leicestershire,
called Church Langton, where he held a residence, taught diligently and kept a
liberal house.
Thence he was orderly called to take a benefice in the City of London,
namely All Hallows in Bred Street.
After this he preached at Northampton, nothing meddling with the state,
but boldly uttering his conscience against the Popish doctrines which were likely to
spring up again in England, as a just plague for the little love which the
English nation then bore to the blessed word of God, which had been so plentifully
offered unto them.
The Queen's party, who were there and heard him, were highly displeased with him
for his sermon, and for it, kept him among them as a prisoner.
But partly for love of his brethren and friends, who were chief actors for the
Queen among them, and partly because there was no law broken by his preaching,
they dismissed him.
Some of his friends, perceiving such fearful menacing, counselled him to fly
out of the realm, which he refused to do.
But seeing he was with violence kept from doing good in that place, he returned
towards London to visit his flock.
In the afternoon of Sunday, October 15, 1554, as he was reading in his church to
exhort his people, the Bishop of London interrupted him by setting an officer for
him.
His treason and sedition the Bishop's charity was content to let slip until
another time, but a heretic he meant to prove him and all those, he said,
who taught and believed that the administration of the sacraments and all
orders of the church are the most pure, which come the nearest to the order of the
primitive church.
After much talk concerning this matter, the Bishop desired him to write what he
believed of transubstantiation.
Lawrence Saunders did so, saying, My Lord, you seek my blood, and you shall
have it.
I pray God that you may be so baptised in it that you may ever after loathe
blood-sucking and become a better man.
Upon being closely charged with contumacy, the severe replies of Mr. Saunders to the
Bishop, who had before, to get the favour of Henry VIII, written and set forth in
print a book of true obedience, wherein he had openly declared Queen Mary
to be a bastard, so irritated him that he exclaimed, Carry away this frenzied fool
to prison.
After this good and faithful martyr had been kept in prison one year and a
quarter, the Bishops at length called him, as they did his fellow prisoners,
openly to be examined before the Queen's Council.
His examination being ended, the officers led him out of the place, and stayed until
the rest of his fellow prisoners were likewise examined, that they might lead
them all together to prison.
After his excommunication and delivery over to the secular power, he was brought
by the Sheriff of London to the Comter, a prison in his own parish of Bread
Street, at which he rejoiced greatly, both because he found there a fellow
prisoner, Mr. Codbaker, with whom he had much Christian and comfortable discourse,
and because out of the prison, as before in his pulpit, he might have an
opportunity of preaching to his parishioners.
On the 4th of February, Bonner, Bishop of London, came to the prison to
degrade him.
The day following, in the morning, the Sheriff of London delivered him to
certain of the Queen's Guard, who were appointed to carry him to the city of
Coventry, there to be burned.
When they had arrived at Coventry, a poor shoemaker, who used to serve him
with shoes, came to him and said, Oh, my good master, God strengthen and
comfort you.
Good shoemaker, Mr. Saunders replied, I desire thee to pray for me, for I am the
most unfit man for this high office that ever was appointed to it, but my gracious
God and dear Father is able to make me strong enough.
The next day, being the 8th of February, 1555, he was led to the place of
execution, in the park, without the city.
He went in an old gown and a shirt, barefooted, and oftentimes fell flat on
the ground, and prayed.
When he was come to neither place, the officer appointed to see the execution
done, said to Mr. Saunders that he was one of them who marred the Queen's realm,
but if he would recant, there was pardon for him.
Not I, replied the holy martyr, but such as you have injured the realm.
The blessed gospel of Christ is what I hold.
That do I believe, that have I taught, and that will I never revoke.
Mr. Saunders then slowly moved towards the fire, sank to the earth, and prayed.
He then rose up, embraced the stake, and frequently said, Welcome thou cross of
Christ, welcome everlasting life.
Fire was then put to the faggots, and he was overwhelmed by the dreadful
flames, and sweetly slept in the Lord Jesus.
The History, Imprisonment and Examination of Mr. John Hooper, Bishop of Worcester
and Gloucester John Hooper, student and graduate in the University of Oxford,
was stirred with such fervent desire to the love and knowledge of the scriptures,
that he was compelled to move from thence, and was retained in the house of Sir
Thomas Arundel as his steward, until Sir Thomas had intelligence of his
opinions and religion, which he in no case did favour, though he exceedingly favoured
his person and condition, and wished to be his friend.
Mr. Hooper now prudently left Sir Thomas's house and arrived at Paris, but in a short
time returned to England, and was retained by Mr. Sentlow, until the time that he was
again molested and sought for, when he passed through France to the
higher parts of Germany, where, commencing acquaintance with learned men,
he was by them free and lovingly entertained, both at Basel, and especially
at Zurich, by Mr. Bullinger, who was his singular friend.
Here also he married his wife, who was a Burgonian, and applied very
studiously to the Hebrew tongue.
At length, when God saw it good to stay the bloody time of the Six Articles,
and to give us King Edward to reign over this realm, with some peace and rest under
the Church, amongst many other English exiles who then repaired homeward,
Mr. Hooper also moved in conscience, thought not to absent himself,
but seeing such a time and occasion, offered to help forward the Lord's work to
the uttermost of his ability.
When Mr. Hooper had taken his farewell of Mr. Bullinger and his friends in Zurich,
he repaired again to England, in the reign of King Edward VI, and coming to London,
used continually to preach, most times twice or at least once a day.
In his sermons, according to his accustomed manner, he corrected sin and
sharply invaded against the iniquity of the world and the corrupt abuses of the
Church.
The people, in great flocks and companies, daily came to hear his voice, as the most
melodious sound and tune of Orpheus's harp, insomuch that oftentimes,
when he was preaching, the Church would be so full, that none could enter farther
than the doors thereof.
In his doctrine he was earnest, in tongue eloquent, in the Scriptures
perfect, in pains indefatigable, in his life exemplary.
Having preached before the King's Majesty, he was soon after made Bishop of
Gloucester.
In that office he continued two years, and behaved himself so well, that his very
enemies could find no fault with him, and after that he was made Bishop of
Worcester.
Dr. Hooper executed the office of a most careful and vigilant pastor for the space
of two years and more, as long as the state of religion in King Edward's time
was sound and flourishing.
After he had been cited to appear before Bonner and Dr. Heath, he was led to the
Council, accused falsely of owing the Queen money, and in the next year,
1554, he wrote an account of his severe treatment during near eighteen months'
confinement in the fleet, and after his third examination, January 28,
1555, at St. Mary Ovaries, he, with the Reverend Mr. Rogers, was
conducted to the compter in Southwark, there to remain until the next day at nine
o 'clock, to see whether they would recant.
"'Come, Brother Rogers,' said Dr. Hooper.
"'Must we too take this matter first in hand, and begin to fry in these faggots?'
"'Yes, Doctor,' said Mr. Rogers, by God's grace.
"'Doubt not,' said Dr. Hooper, "'but God will give us strength,' and the
people so applauded their constancy that they had much ado to pass.
January 29, Bishop Hooper was degraded and condemned, and the Reverend Mr. Rogers was
treated in like manner.
At dark, Dr. Hooper was led through the city to Newgate.
Notwithstanding this secrecy, many people came forth to their doors with lights,
and saluted him, praising God for his constancy.
During the few days he was in Newgate, he was frequently visited by Bonner and
others, but without avail, as Christ was tempted, so they tempted him, and then
maliciously reported that he had recanted.
The place of his martyrdom being fixed at Gloucester, he rejoiced very much,
lifting up his eyes and hands to heaven, and praising God that he saw it good to
send him among the people over whom he was pastor, there to confirm with his death
the truth which he had before taught them.
On February 7th, he came to Gloucester about five o'clock, and lodged at one
Ingram's house.
After his first sleep, he continued in prayer until morning, and all the next day
except a little time at his meals, and when conversing, such as the God
kindly permitted to speak to him, he spent in prayer.
Sir Anthony Kingston, at one time Dr. Hooper's good friend, was appointed by the
Queen's Letters to attend at his execution.
As soon as he saw the Bishop, he burst into tears.
With tender entreaties, he exhorted him to live.
True it is, said the Bishop, that death is bitter and life is sweet, but alas,
consider that the death to come is more bitter, and the life to come is more
sweet.
The same day a blind boy obtained leave to be brought into Dr. Hooper's presence.
The same boy, not long before, had suffered imprisonment at Gloucester
for confessing the truth.
Ah, poor boy, said the Bishop, though God hath taken from thee thy
outward sight, for what reason he best knoweth, yet he hath endued thy soul with
the eye of knowledge and of faith, God give thee grace continually to pray
unto him that thou lose not that sight, for then wouldst thou indeed be blind both
in body and soul.
When the Mayor waited upon him preparatory to his execution, he expressed his perfect
obedience, and only requested that a quick fire might terminate his torment.
After he had got up in the morning, he desired that no man should be suffered
to come into the chamber, that he might be solitary until the hour of execution.
About eight o'clock, on February 9, 1555, he was led forth, and many thousand
persons were collected, as it was market day.
All the way, being straightly charged not to speak, and beholding the people who
mourned bitterly for him, he would sometimes lift up his eyes towards heaven,
and look very cheerfully upon such as he knew, that he was never known during the
time of his being among them to look with so cheerful and ruddy a countenance as he
did at that time.
When he came to the place appointed where he should die, he smilingly beheld the
stake and preparation made for him, which was near unto the great elm tree,
over against the college of priests where he used to preach.
Now, after he had entered into prayer, a box was brought and laid before him upon
a stool, with his pardon from the Queen, if he would turn.
At the sight whereof he cried, If you love my soul, away with it!
The box being taken away, Lord Chandos said, Seeing there is no remedy,
dispatch him quickly.
Command was now given that the fire should be kindled, but because there were not
more green faggots than two horses could carry, it kindled not speedily,
and was a pretty while also before it took the reeds upon the faggots.
At length it burned about him, but the wind having full strength at that
place, and being a lowering cold morning, it blew the flame from him, so that he was
in a manner little more than touched by the fire.
Within a space after, a few dry faggots were brought, and a new fire kindled with
faggots, for there were no more reeds.
And those burned at the nether parts, and had but small power above,
because of the wind, saving that it burnt his hair and scorched his skin a little.
In the time of which fire, even as at the first flame, he prayed, saying mildly and
not very loud, but as one without pain, O Jesus, Son of David, have mercy upon me
and receive my soul.