1555.]

Particulars respecting him.

213

he was sent to Norwich, to be examined by the Romish preate of that diocese. "What sayest thou to the real presence in the sacrament ?" was, as usual, the inquiry.

On his second examination the bishop said, "Ah, sirrahı, you will admit nothing but Scripture.' Rose's answer is worthy of record; "No, truly, my lord, I admit nothing but Scripture for the guidance of the soul; for why?— 'Faith cometh by hearing, and hearing by the word of God, and where the word of God is not, there ought no belief to be given. For whatsoever is not of faith is sin.' "This was enough, "they left off speaking any more of that matter!" During his examination, he acted with great steadfastness as well as prudence, always refusing to admit any doctrine or assertion contrary to the Scriptures, yet being careful, as he says, "that they should have none occasion to judge me of obstinacy." At that time the queen was supposed to be dangerously ill; which, with the age and great popularity of this venerable minister, made the Romanists of Norwich unwilling just then to put him publicly to death. The bishop, therefore, pretended to believe that Rose would return to their faith, and deferred examining him further, till he should return from a visitation, then about to commence. He also said that he regretted the expense which Rose incurred while in custody, and wished some friend would receive him during his absence. Sir William Wodehouse, who was very partial to Rose, hearing this, offered to provide meat, drink, and lodging for him; to which the bishop consented. Sir William treated Rose very kindly; and the papists reported that he had entered into bonds to produce him when required. On Sir William's return from a short absence, Rose inquired whether this was the case: finding the contrary, he asked whether he might visit his friends. "Go where you will," said Sir William," I told the bishop I would not be your gaoler, but only provide you with meat, drink, and lodging." Rose then consulted with his friends, and they conveyed him to a place of concealment. On the bishop's return, he caused a general search to be made for the prisoner: this being unsuccessful, he consulted a conjuror! Rose, however, escaped to London, and from thence was conveyed to Germany, where he continued till the death of the queen.

Bonner's declaration, that heretics should be burned

214

Whittle, and six others,

although Gardiner was dead, was soon confirmed. On the 27th of January, 1556, seven martyrs were burned in Smithfield; two of the number were females. Their accusations specified, that they were baptized in the Catholic religion, but departed from the unity of the church, refusing to come to mass, and denying the real presence in the sacrament. The following is a brief account of these sufferers for the truth:-THOMAS WHITTLE was a priest, in the county of Essex, and preached the gospel faithfully, during king Edward's reign. On the accession of queen Mary, he was expelled from his cure for being married; and then travelled about from place to place, seeking opportunities for preaching the gospel. While thus occupied, one of the Romish informers apprehended him, and he was carried before Bonner. His first interview with this persecutor of the saints, was described by Whittle himself in a letter he contrived to transmit to a friend.

On the 10th of January he was brought before the bishop; having been confined all night in the porter's lodge, lying upon the ground although very ill. Bonner, as usual, argued respecting the sacrament of the altar; and asked whether he would have come to mass, if he had been sent for. Whittle replied that he would have come to his lordship, wherever he had been sent for; but as to the mass, he had small affection for it. At this reply, the bishop angrily said that he should be kept on bread and water, and struck him violently with his fist, first on one cheek, and then on the other, ordering him to be taken away. Whittle was then led to a small place, used for storing salt, where he was confined for two days and nights, without even straw to lie upon. A few days afterwards, Harpsfield persuaded him to sign a general declaration against all heresies and errors: but knowing what this implied, from that moment he felt, as he expressed it, "A hell in his conscience." The next morning he sent for Harpsfield, and obtained leave to tear off his name: and on the 14th he was condemned. He thus described his feelings, in a letter written in the Coal-house; " They did assault me, and craftily tempt me to their wicked ways, or at least to the denying of my faith and true opinions, though it were but by colour and dissimulation. And alas ! in some degree they prevailed. Not that I did at all like their opinions and false papistical religion,

1556.]

burned in Smithfield.

215

or doubted of the truths wherein I stand, but the infirmity of the flesh beguiled me to desire liberty by unlawful means. God lay it not to my charge at that day; and so I heartily desire you to pray. Howbeit, I trust profit came thereby to me; in that God suffered satan to buffet me by his foresaid minister of mischief; and showing me mine infirmity, that I should not boast, or rejoice in myself, but only in the Lord; who, when he had led me to hell in my conscience, through the apprehension of his fearful judgments, for my fearfulness, mistrust, and crafty cloaking in such spiritual and weighty matters, yet he brought me from thence again, to the magnifying of his name." How different his case from that of Gardiner!

BARTLET GREEN was the son of a gentleman of respectability; he had studied at Oxford, where he was brought to the knowledge of the truth while attending upon the divinity lectures of Peter Martyr. He afterwards entered at the Temple to study the law. He continued steadfast in the profession of the gospel, and was much esteemed for his christian conduct. Towards the end of 1555, a messenger was intercepted on his way to the continent, with several letters to the exiles abroad, from their friends here. One of these was from Green. Being the writer of a letter to an exile, was enough to bring him into trouble; and the persecutors availed themselves of the following pretext: his friend had written to inquire the truth of a report then current abroad, that the queen was near her end. Green merely replied, "The queen is not dead." For this he was arrested as a traitor; but when once apprehended, he was accused of heresy, and went through the usual forms of examination. Before the final sentence was pronounced, he urged strongly to Bonner the words of Augustine, that " no man should be put to death for his opinions."

It was mentioned that Bonner buffeted Whittle in the face with his fists. Green was severely scourged, and beaten with rods by this persecutor.

THOMAS BROWN was an artificer, of St. Bride's parish. The constable informed against him for not attending at church; and his examinations and sentence were similar to those already mentioned.

JOHN TUDSON was also of the city of London, and con-. Idemned in the usual manner.

216

John Lomas and four women burned.

JOHN WEST was a shearman by trade; he was sent from Essex, and condemned with the individuals already named. ISABEL FOSTER was also of the parish of St. Bride's, and was apprehended for not attending her parish church.

JOAN LASHFORD was the daughter of Elizabeth Warne. Like her mother and father-in-law she was condemned, principally through the means of Dr. Story, who, as already mentioned, was a relative or near connexion. Though not more than twenty years of age, she was enabled to witness a good confession against the whole body of popish errors. These seven martyrs suffered together in Smithfield, with much constancy.

ANN

On the 31st of January, four women and one man were Burned at Canterbury. JOHN LOMAS, of the parish of Tenterden, was condemned in the usual manner. AGNES SNOTH, a widow, of Smarden, was examined several times before the Romish commissioners. In addition to the common topics, she was questioned respecting her opinion of penance, which she denied to be a sacrament. ALLBRIGHT, JOAN SOLE, and JOAN CATMER, the widow of George Catmer, who suffered in September, 1555, were condemned in like manner. These five martyrs were burned at two stakes, but in one fire. While the flames were raging around them, they continued to sing psalms; and manifested such faith and patience, as deeply affected Sir John Norton, who was ordered to be present.

Burnet examined the original minute book of the Privy Council during this reign, and states, that a great part of its business was to push forward the persecution. Letters were written to the principal persons in different counties, requiring them to assist in the execution of those who suffered for heresy; and personally to attend on these occasions. Letters of thanks were also written to those who assisted in discovering and apprehending heretics; and directions were given to torture such as refused to discover their companions! In one day, letters were written to the sheriffs of Kent, Essex, Suffolk, and Staffordshire, and to the mayors of several towns, inquiring why they delayed to execute the persons delivered to them by the Romish prelates! Such was the employment of the English ministers of state, in the "days of queen Mary!"

THE DAYS OF QUEEN MARY. 217

CHAPTER X.

Cranmer and many others are burned.-A blind Man and a Cripple-a blind Boy and several Women burned. -thirteen Martyrs burned in one Fire.

Cranmer hurried to execution by the Papists. (See p. 225.)

AFTER having recorded the sufferings of so many followers of the truth, it is not surprising that we have to add to the list that distinguished Reformer, THOMAS CRANMER, archbishop of Canterbury. He was a chosen servant of God in our land; being the main instrument in opposing popery, and promoting the Reformation, both under Henry the eighth and Edward the sixth. For this he has been marked as a principal object of the contumely so plentifully cast by Romish writers, upon all who differ from their communion. But if we examine the particulars of the history of Cranmer, as recorded by impartial historians,

L