Chapter 16, Part 4, of Fox's Book of Martyrs, Volume 2, this is a Libervox recording. All Libervox recordings are in the public domain. For more information or to volunteer, please visit Libervox.org. Fox's Book of Martyrs, Volume 2, by John Fox, edited by William Byron Forbush. Chapter 16, Persecutions in England, During the Rain of Queen Mary, Part 4 The day after Mr. Bradford and John Leith suffered in Smithfield, William Minge, priest, died in prison at Maidstone. With as great constancy and boldness he yielded up his life in prison, as if it had pleased God to have called him to suffer by fire, as other godly men had done before at the stake, and as he himself was ready to do, had it pleased God to have him called to this trial. Rev. John Bland, Rev. John Frankish, Nicholas Shetterdon, and Humphrey Middleton These Christian persons were all burnt at Canterbury for the same cause. Frankish and Bland were ministers and preachers of the Word of God, the one being Parson of Adisham, the other vicar of Rolvendon. Mr. Bland was cited to answer for his opposition to anti-Christianism, and underwent several examinations before Dr. Harpsfield, Archdeacon of Canterbury, and finally on the 25th of June, 1555, again withstanding the power of the Pope, he was condemned and delivered to the secular arm. On the same day were condemned John Frankish, Nicholas Shetterdon, Humphrey Middleton, Thacker and Crocker, of whom Thacker only recanted. Being delivered to the secular power, Mr. Bland, with the three former, were all burnt together at Canterbury, July 12, 1555, at two several stakes, but in one fire. When they, in the sight of God and his angels and before men, like true soldiers of Jesus Christ, gave a constant testimony to the truth of his holy gospel. Derrick Carver and John Launder The 22nd of July, 1555, Derrick Carver, Brewer, of Bright Helmstone, aged 40, was burnt at Luz, and the following day John Launder, husbandman, aged 25, of Godstone, Surrey, was burnt at Stining. Derrick Carver was a man whom the Lord had blessed, as well with temporal riches, as with his spiritual treasures. At his coming into the town of Luz to be burnt, the people called to him, beseeching God to strengthen him in the faith of Jesus Christ, and as he came to the stake, he knelt down and prayed earnestly. Then his book was thrown into the barrel, and when he had stripped himself, he too went into a barrel. As soon as he was in, he took the book and threw it among the people, upon which the sheriff commanded, in the name of the king and queen, on pain of death, to throw in the book again, and immediately the holy martyr began to address the people. After he had prayed a while, he said, O Lord my God, thou hast written, He that will not forsake wife, children, house, and everything that he hath, and take up thy cross and follow thee, is not worthy of thee. But thou, Lord, knowest that I have forsaken all to come unto thee. Lord, have mercy upon me, for unto thee I commend my spirit, and my soul doth rejoice in thee. These were the last words of this faithful servant of Christ before enduring the fire. And when the fire came to him, he cried, O Lord, have mercy upon me, and sprang up in the fire, calling upon the name of Jesus, until he gave up the ghost. James Abbs This young man wandered about to escape apprehension, but was at last informed against, and brought before the bishop of Norwich, who influenced him to recant. To secure him further in apostasy, the bishop afterward gave him a piece of money. But the interference of providence is here remarkable. This bribe lay so heavily upon his conscience, that he returned, threw back the money, and repented of his conduct. Like Peter he was contrite, steadfast in the faith, and sealed it with his blood at Burry, August the 2nd, 1555, praising and glorifying God. John Dinley, John Newman, and Patrick Packingham Mr. Dinley and Newman were returning one day to Maidstone, the place of their abode, when they were met by E. Tyrell Esquire, a bigoted justice of the peace in Essex, and a cruel persecutor of the Protestants. He apprehended them merely on suspicion. On the 5th of July, 1555, they were condemned, and consigned to the sheriffs, who sent Mr. Dinley to Uxbridge where he perished, August 8th, 1555.  Just as Dr. Story was remarking in jest that he had spoiled a good song, the pious martyr again changed, spread his hands abroad in the flames, and through Christ Jesus resigned his soul into the hands of his maker. Mr. Packingham suffered at the same town on the 28th of the same month. Mr. Newman, pewterer, was burnt at Saffron Walden in Essex, August 31st, for the same cause, and Richard Hook about the same time perished at Chichester. W. Coker, W. Hooper, W. Lawrence, R. Collier, R. Wright, and W. Steer. These persons, all of Kent, were examined at the same time with Mr. Bland and Shetterdon, by Thornton, Bishop of Dover, Dr. Harpsfield, and others. These six martyrs and witnesses of the truth were consigned to the flames in Canterbury at the end of August, 1555. Elizabeth Warren, widow of John Warren, a posterer, martyr, was burnt at Stratford Lebeau, near London, at the end of August, 1555. George Tankerfield, of London, Cook, born at York, aged 27, in the reign of Edward VI, had been a papist, but the cruelty of Bloody Mary made him suspect the truth of those doctrines which were enforced by fire and torture. Tankerfield was imprisoned in Newgate about the end of February, 1555, and on August 26th, at St. Albans, he braved the excruciating fire, and joyfully died for the glory of his Redeemer. Reverend Robert Smith was first in the service of Sir T. Smith, Provost of Eaton, and was afterward removed to Windsor, where he had a clerkship of ten pounds a year. He was condemned July 12th, 1555, and suffered August 8th, at Uxbridge. He doubted not but that God would give the spectators some token in support of his own cause. This actually happened, for when he was nearly half-burnt and supposed to be dead, he suddenly rose up, moved the remaining parts of his arms and praised God. Then, hanging over the fire, he sweetly slept in the Lord Jesus. Mr. Stephen Harwood and Mr. Thomas Fust suffered about the same time with Smith and Tankerfield, with whom they were condemned. Mr. William Hale, also of Thorpe and Essex, was sent to Barnett, where about the same time he joined the ever-blessed company of martyrs. George King, Thomas Lays, and John Wade, falling sick in Lollard's Tower, were removed to different houses and died. Their bodies were thrown out in the common fields as unworthy of burial, and lay until the faithful conveyed them away at night. Mr. William Andrew of Horsley, Essex, was imprisoned in Newgate for heresy, but God chose to call him to himself by the severe treatment he endured in Newgate, and thus to mock the sanguinary expectations of his Catholic persecutors. His body was thrown into the open air, but his soul was received into the everlasting mansions of his heavenly Creator. The Reverend Robert Samuel This gentleman was minister of Bradford Suffolk, where he industriously taught the flock committed to his charge, while he was openly permitted to discharge his duty. He was first persecuted by Mr. Foster of Copdoch near Ibswich, a severe and bigoted persecutor of the followers of Christ, according to the truth in the Gospel. Notwithstanding Mr. Samuel was ejected from his living, he continued to exhort and instruct privately. Nor would he obey the order for putting away his wife, whom he had married in King Edward's reign, but kept her at Ibswich, where Foster, by warrant, surprised him by night with her. After being imprisoned in Ibswich jail, he was taken before Dr. Hopton, Bishop of Norwich, and Dr. Dunnings, his Chancellor, two of the most sanguinary among the bigots of those days. To intimidate the worthy pastor, he was in prison chained to a post in such a manner that the weight of his body was supported by the points of his toes. Added to this his allowance of provision was reduced to a quantity so insufficient to sustain nature that he was almost ready to devour his own flesh. From this dreadful extremity there was even a degree of mercy in ordering him to the fire. Mr. Samuel suffered August 31, 1555, Bishop Ridley and Bishop Latimer. These reverend prelates suffered October the 17th, 1555, at Oxford, on the same day Wolsey and Pigeot perished at Eli. Pillars of the church and accomplished ornaments of human nature, they were the admiration of the realm, amably conspicuous in their lives and glorious in their deaths. Dr. Ridley was born in Northumberland, was first taught grammar at Newcastle, and afterward removed to Cambridge, where his aptitude in education raised him gradually until he came to be the head of Pembroke College, where he received the title of Doctor of Divinity. Having returned from a trip to Paris, he was appointed chaplain by Henry VIII and Bishop of Rochester, and was afterward translated to the Sea of London in the time of Edward VI. To his sermons the people resorted, swarming about him like bees, coveting the sweet flowers and wholesome juice of the fruitful doctrine, which he did not only preach, but showed the same by his life, as a glittering lantern to the eyes and senses of the blind, in such pure order that his very enemies could not reprove him in any one jot. His tender treatment of Dr. Heath, who was a prisoner with him during one year in Edward's reign, evidently proves that he had no Catholic cruelty in his disposition. In person he was erect and well proportioned, in temper forgiving, in self-mortification severe. His first duty in the morning was private prayer, he remained in his study until ten o'clock, and then attended the daily prayer used in his house. Dinner being done he sat about an hour, conversing pleasantly or playing at chess. His study next engaged his attention, unless business or visits occurred. About five o'clock prayers followed, and after he would recreate himself at chess for about an hour, then retire to his study until eleven o'clock, and pray on his knees as in the morning. In brief he was a pattern of godliness and virtue, and such he endeavored to make men wherever he came. His attentive kindness was displayed particularly to old Mrs. Bonner, mother of Dr. Bonner, the cruel Bishop of London. Dr. Ridley, when at his manor at Fulham, always invited her to his house, placed her at the head of his table, and treated her like his own mother. He did the same by Bonner's sister and other relatives. But when Dr. Ridley was under persecution, Bonner pursued a conduct diametrically opposite, and would have sacrificed Dr. Ridley's sister and her husband, Mr. George Shipside, had not providence delivered him by the means of Dr. Heath, Bishop of Warchester. Dr. Ridley was first in part converted by reading Bertram's book on the sacrament, and by his conferences with Archbishop Cranmer and Peter Martyr. When Edward VI was removed from the throne, and the Bloody Mary succeeded, Bishop Ridley was immediately marked as an object of slaughter. He was first sent to the tower, and afterward at Oxford, was consigned to the common prison of Bacardo, with Archbishop Cranmer and Mr. Latimer. Being separated from them, he was placed in the house of one Irish, where he remained until the day of his martyrdom, from 1554 until October the 16th, 1555. It will easily be supposed that the conversations of these chiefs of the martyrs were elaborate, learned, and instructive. Such indeed they were, and equally beneficial to all their spiritual comforts. Bishop Ridley's letters to various Christian brethren and bonds in all parts, and his disputations with the mitred enemies of Christ, alike proved the clearness of his head and the integrity of his heart. In a letter to Mr. Grindel, afterward Bishop of Canterbury, he mentions with affection those who had preceded him in dying for the faith, and those who were expected to suffer. He regrets that Popory is re-established in its full abomination, which he attributes to the wrath of God, made manifest in return for the lukewarmness of the clergy and the people in justly appreciating the blessed light of the Reformation. This old-practiced soldier of Christ, Master Hugh Latimer, was the son of one Hugh Latimer of Thurkison in the county of Leichester, a husbandman of a good and wealthy estimation, where also he was born and brought up until he was four years of age or thereabout, at which time his parents, having him as then left for their only son with six daughters, seeing his ready, prompt and sharp wit, proposed to train him up in erudition and knowing a good literature. Wherein he so profited in his youth at the common schools of his own country, that at the age of fourteen years, he was sent to the University of Cambridge, where he entered into the study of the school divinity of that day, and was from principle a zealous observer of the Romish superstitions of the time. In his oration, when he commenced Bachelor of Divinity, he invade against the reformer, Melanchthon, and openly declaimed against good Mr. Stafford, Divinity lecturer in Cambridge. Mr. Thomas Billney, moved by a brotherly pity towards Mr. Latimer, begged to wait upon him in his study, and to explain to him the groundwork of his, Mr. Billney's, faith. This blessed interview affected his conversion. The persecutor of Christ became his zealous advocate, and before Dr. Stafford died he became reconciled to him. Once converted he became eager for the conversion of others, and commenced to be public preacher and private instructor in the University. His sermons were so pointed against the absurdity of praying in the Latin tongue, and withholding the oracles of salvation from the people who were to be saved by belief in them, that he drew upon himself the pulpit anemone versions of several of the resident friars and heads of house, whom he subsequently silenced by his severe criticisms and eloquent arguments. This was at Christmas, 1529. At length Dr. West preached against Mr. Latimer at Barwell Abbey, and prohibited him from preaching again in the churches of the University. Notwithstanding which he continued during three years to advocate openly the cause of Christ, and even his enemies confessed the power of those talents he possessed. Mr. Billney remained here some time with Mr. Latimer, and thus the place where they frequently walked together obtained the name of Heretics Hill. Mr. Latimer at this time traced out the innocence of a poor woman, accused by her husband of the murder of her child. Having preached before King Henry VIII at Windsor, he obtained the unfortunate mother's pardon. This, with many other benevolent acts, served only to excite the spleen of his adversaries. He was summoned before Cardinal Wolsey for heresy, but being a strenuous supporter of the King's supremacy, in opposition to the Pope's, by favor of Lord Cromwell and Dr. Butts, the King's physician, he obtained the living of West Kingston in Wilshire. For his sermons here against Purgatory, the Immaculacy of the Virgin, and the Worship of Images, he was cited to appear before Warham, Archbishop of Canterbury, and John, Bishop of London. He was required to subscribe certain articles, expressive of his conformity to the accustomed usages, and there is reason to think, after repeated weekly examinations, that he did subscribe, as they did not seem to involve any important article of belief. Guided by Providence, he escaped the subtle nets of his persecutors, and at length, through the powerful friends before mentioned, became Bishop of Warchester, in which function he qualified or explained away most of the papal ceremonies he was for form's sake under the necessity of complying with. He continued in this active and dignified employment some years. Beginning afresh to set forth his plow, he labored in the lords' harvest most fruitfully, discharging his talons as well in diverse places of this realm, as before the king at court. In the same place of the inward garden, which was before applied to lascivious and courtly pastimes, there he dispensed the fruitful word of the glorious gospel of Jesus Christ, preaching there before the king and his whole court to the edification of many. He remained a prisoner in the tower until the coronation of Edward VI, when he was again called to the lords' harvest in Stamford, and many other places. He also preached at London in the convocation house and before the young king. Indeed he lectured twice every Sunday, regardless of his great age, then above sixty-seven years, and his weakness through a bruise recede from the fall of a tree. Indefatigable in his private studies, he rose to them in winter and in summer, at two o'clock in the morning. By the strength of his own mind, or of some inward light from above, he had a prophetic view of what was to happen to the church in Mary's reign. Asserting that he was doomed to suffer for the truth, and that Winchester, then in the tower, was preserved for that purpose. Soon after Queen Mary was proclaimed, a messenger was sent to summon Mr. Latimer to town, and there is reason to believe it was wished that he should make his escape. Thus Master Latimer, coming up to London through Smithfield, where merely he said that Smithfield had long grown for him, was brought before the council, where he patiently bore all the mocks and taunts given him by the scornful papists. He was cast into the tower, where he, being assisted with the heavenly grace of Christ, sustained imprisonment a long time, notwithstanding the cruel and unmerciful handling of the lordly papists, which thought then their kingdom would never fall. He showed himself not only patient, but also cheerful in and above all that which they could or would work against him. Yea, such a valiant spirit of the Lord gave him, that he was able not only to despise the terribleness of prisons and torments, but also to laugh to scorn the doings of his enemies. Mr. Latimer, after remaining a long time in the tower, was transported to Oxford, with Cranmer and Ridley, the disputations at which place have been already mentioned in a former part of this work. He remained imprisoned until October, and the principal objects of all his prayers were three, that he might stand faithful to the doctrine he had professed, that God would restore his gospel to England once again, and preserve the Lady Elizabeth to be queen, all of which happened. When he stood at the stake without the Baccardo gate, Oxford, with Dr. Ridley, and fire was putting to the pile of faggots, he raised his eyes benignly toward heaven, and said, God is faithful who will not suffer you to be tempted above that ye are able. His body was forcibly penetrated by the fire, and the blood flowed abundantly from the heart, as if to verify his constant desire that his heart's blood might be shed in defense of the gospel. His polemical and friendly letters are lasting monuments of his integrity and talents. It has been before said that the public disputation took place in April, 1554. New examinations took place in October, 1555, previous to the degradation and condemnation of Cranmer, Ridley, and Latimer. We now draw to the conclusion of the lives of the two last. Dr. Ridley, the night before execution, was very facetious, had himself shaved and called his supper a marriage feast. He remarked upon seeing Mrs. Irish, the keeper's wife, weep, though my breakfast will be somewhat sharp, my supper will be more pleasant and sweet. The place of death was on the north side of the town, opposite Baleol College. Dr. Ridley was dressed in a black gown furred, and Mr. Latimer had a long shroud on, hanging down to his feet. Dr. Ridley, as he passed Bacardo, looked up to see Dr. Cranmer, but the latter was then engaged in disputation with a friar. When they came to the stake, Mr. Ridley embraced Latimer fervently, and bid him, be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it. He then knelt by the stake, and after earnestly praying together, they had a short private conversation. Dr. Smith then preached a short sermon against the martyrs, who would have answered him, but were prevented by Dr. Marshall, the vice-chancellor. Dr. Ridley then took off his gown and tipped it, and gave them to his brother-in-law, Mr. Shipside. He gave away also many trifles to his weeping friends, and the populace were anxious to get even a fragment of his garments. Mr. Latimer gave nothing, and from the poverty of his garb was soon stripped to his shroud, and stood venerable and erect, fearless of death. Dr. Ridley, being unclothed to his shirt, the Smith placed an iron chain about their waists, and Dr. Ridley bid him fasten it securely. His brother, having tied a bag of gunpowder about his neck, gave some also to Mr. Latimer. Dr. Ridley then requested of Lord Williams, of fame, to advocate with the Queen the cause of some poor men to whom he had, when Bishop granted leases, but which the present Bishop had refused to confirm. A lighted faggot was now laid at Dr. Ridley's feet, which caused Mr. Latimer to say, Be of good cheer, Ridley, and play the man. We shall this day, by God's grace, light up such a candle in England as, I trust, will never be put out. When Dr. Ridley saw the fire flaming up towards him, he cried with a wonderful loud voice, Lord, Lord, receive my spirit. Master Latimer, crying as vehemently on the other side, O Father of Heaven, receive my soul. Received the flame, as it were embracing of it. After that he had stroked his face with his hands, and as it were, bathed them a little in the fire, he soon died, as it appeared, with very little pain, nor none. Well, dead they are, and the reward of this world they have already. What reward remaineth for them in Heaven? The day of the Lord's glory, when he cometh with his saints, shall declare. End of Chapter 16, Part 4 Chapter 16, Part 5 Of Fox's Book of Martyrs, Volume 2 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Fox's Book of Martyrs, Volume 2 By John Fox Edited by William Byron Forbush Chapter 16 Persecutions in England during the reign of Queen Mary Part 5 In the following months died Stephen Gardner, Bishop of Winchester and Lord Chancellor of England. This papistical monster was born at Burry in Sulphock, and partly educated at Cambridge. Ambitious, cruel, and bigoted, he served any cause. He first espoused the king's part in the affair of Anne Boleyn. Upon the establishment of the Reformation, he declared the supremacy of the Pope an exarchable tenet. And when Queen Mary came to the crown, he entered into all her papistical bigoted views, and became a second-time Bishop of Winchester. It is conjectured it was his intention to have moved the sacrifice of Lady Elizabeth. But when he arrived at this point, it pleased God to remove him. It was on the afternoon of the day when those fateful soldiers of Christ, Ridley and Latimer, perished, that Gardner sat down with a joyful heart to dinner. Scarcely had he taken a few mouthfuls when he was seized with illness and carried to his bed, where he lingered fifteen days in great torment, unable and anywise to evacuate, and burnt with a devouring fever that terminated in death. Execrated by all good Christians, we pray the father of mercies that he may receive that mercy above, he never imparted below. Mr. John Philpot. This martyr was a son of a knight, born in Hampshire, and brought up at New College, Oxford, where for several years he studied the civil law and became imminent in the Higrutong. He was a scholar and a gentleman, zealous in religion, fearless in disposition, and a detester of flattery. After visiting Italy he returned to England, affairs in King Edward's days wearing a more promising aspect. During this reign he continued to be Archdeacon of Winchester under Dr. Poinet, who succeeded Gardner. Upon the exception of Mary, a convocation was summoned in which Mr. Philpot defended the Reformation against his ordinary, Gardner, again made Bishop of Winchester, and soon was conducted to Bonner and other commissioners for examination, October 2, 1555, after being eighteen months imprisoned. Upon his demanding to see the commission, Dr. Story cruelly observed, I will spin both my gown and my coat, but I will burn thee. Let him be in Lawlard's Tower, a wretched prison, for I will sweep the King's bench and all other prisons of these heretics. Upon Mr. Philpot's second examination it was intimated to him that Dr. Story had said that the Lord Chancellor had commanded that he should be made away with. It is easy to foretell the result of this inquiry. He was committed to Bonner's Coalhouse, where he joined company with a zealous minister of Essex, who had been induced to sign a bill of recantation. But afterwards, stung by his conscience, he asked Bishop to let him see the instrument again when he tore it to pieces, which induced Bonner and a fury to strike him repeatedly and tear away part of his beard. Mr. Philpot had a private interview with Bonner the same night and was then remanded to his bed of straw like other prisoners in the Coalhouse. After seven examinations, Bonner ordered him to be set in the stocks, and on the following Sunday separated him from his fellow prisoners as a sower of heresy and ordered him up to a room near the battlements of St. Paul's, eight feet by thirteen, on the other side of Lawlard's Tower, and which could be overlooked by anyone in the bishop's outer gallery. Here Mr. Philpot was searched, but happily he was successful in secreting some letters containing his examinations. In the eleventh investigation before various bishops and Mr. Morgan of Oxford, the latter was so driven into a corner by the close pressure of Mr. Philpot's arguments that he said to him, Instead of the spirit of the gospel which you boast to possess, I think it is the spirit of the buttery which your fellows have had who were drunk before their death and went, I believe, drunken to it. To this unfounded and brutish remark Mr. Philpot indignantly replied, It appeared by your communication that you are better acquainted with that spirit than the spirit of God, wherefore I tell thee thou painted wall and hypocrite in the name of the living God whose truth I have told thee that God shall reign fire and brimstone upon such blasphemers as thou art. He was then remanded by Bonner with an order not to allow him his Bible nor candlelight. On December fourth Mr. Philpot had his next hearing, and this was followed by two more making in all fourteen conferences previous to the final examination in which he was condemned. Such were the perseverance and anxiety of the Catholics, aided by the argumentative abilities of the most distinguished of the papal bishops, to bring him into the pale of their church. Those examinations which were very long and learned were all written down by Mr. Philpot, and a stronger proof of the imbecility of the Catholic doctors cannot, to an unbiased mind, be exhibited. On December sixteenth, in the consistory of St. Paul's Bishop Bonner, after laying some trifling accusations to his charge, such as secreting powder to make ink, writing some private letters, etc., proceeded to pass the awful sentence upon him, after he and the other bishops had urged him by every inducement to recant. He was afterward conducted to Newgate, where the avaricious Catholic keeper loaded him with heavy irons, which by the humanity of Mr. Mackam were ordered to be taken off. On December seventeenth Mr. Philpot received intimation that he was to die next day, and the next morning about eight o'clock he joyfully met the sheriffs, who were to attend him to the place of execution. Upon entering Smithfield the ground was so muddy that the two officers offered to carry him to the stake, but he replied, Would you make me a pope? I am content to finish my journey on foot. Arriving at the stake he said, Shall I disdain to suffer at the stake when my redeemer did not refuse to suffer the most vile death upon the cross for me? He then meekly recited the one hundred and seventh and one hundred and eighth Psalms, and when he had finished his prayers, was bound to the post, and fire applied to the pile. On December eighteenth Mr. Mackam, on December eighteenth fifteen fifty-five, perished this illustrious martyr, reverenced by man, and glorified in heaven. John Lomas, Agnes Snoth, Anne Wright, Joan Sol, and Joan Cattamer. These five martyrs suffered together, January thirty-first, fifteen-fifty-six. John Lomas was a young man of Tinterden. He was cited to appear at Canterbury, and was examined January seventeenth. His answers being adverse to the idolatrous doctrine of the papacy, he was condemned on the following day, and suffered January thirty-first. Agnes Snoth, widow of smart and parish, was several times summoned before the Catholic Pharisees, and rejecting absolution, indulgences, transubstantiation, and auricular confession, she was adjudged worthy to suffer death, and endured martyrdom January thirty-first with Anne Wright and Joan Sol, who were placed in similar circumstances, and perished at the same time with equal resignation. Joan Cattamer, the last of this heavenly company of the parish hith, was the wife of the martyr George Cattamer. seldom in any country for political controversy have four women been led to execution, whose lives were irreproachable, and whom the pity of savages would have spared. We cannot but remark here that, when the Protestant power first gained the ascendancy over the Catholic superstition, and some decree of force in the laws was necessary to enforce uniformity, whence some bigoted people suffered privation in their person or goods, we read a few burnings, savage cruelties, or poor women brought to the stake. But it is the nature of error to resort to force instead of argument, and to silence truth by taking away existence, of which the Redeemer himself is an instance. The above five persons were burnt at two stakes and one fire, singing Hosannas to the glorified Saviour, until the breath of life was extinct. Sir John Norton, who was present, wet bitterly at their unmerited sufferings. Archbishop Cranmer. Dr. Thomas Cranmer was descended from an ancient family, and was born at the village of Arselacton, in the county of Northampton. After the usual school education, he was sent to Cambridge, and was chosen fellow Jesus College. Here he married a gentleman's daughter, by which he forfeited his fellowship and became a reader in Buckingham College, placing his wife at the Dolphin Inn, the landlady of which was a relation of hers. Whence arose the idle report that he was an ostler. His lady shortly after dying in child-bed, to his credit he was re-chosen the fellow of the college before mentioned. In a few years after, he was promoted to be divinity lecturer, and appointed one of the examiners over those who were ripe to become bachelors or doctors in divinity. It was his principle to judge their qualifications by the knowledge they possessed of the scriptures, rather than that of ancient fathers, and hence many poppish priests were rejected, and others rendered much improved. He was strongly solicited by Dr. Kaepern to be one of the fellows in the foundation of Cardinal Wasley's College, Oxford, of which he hazarded the refusal. While he continued in Cambridge, the question of Henry VIII's divorce with Catherine was agitated. At that time, on account of the plague, Dr. Cranmer removed the house of a Mr. Cressy at Waltham Abbey, whose two sons were then educating under him. The affair of divorce, contrary to the king's approbation, had remained undecided above two or three years, from the intrigues of the canonists and civilians, and though the Cardinals Campaeus and Walsy were commissioned from Rhone to decide the question, they purposely protracted the sentence. It happened that Dr. Gardner, secretary, and Dr. Fox, defenders of the king in the above suit, came to the house of Mr. Cressy to lodge, while the king removed to Greenwich. At supper, a conversationist sued with Dr. Cranmer, who suggested that the question whether a man may marry his brother's wife or not could be easily and speedily decided by the word of God, and this as well in the English courts as in those of any foreign nation. The king, uneasy at the delay, sent for Dr. Gardner and Dr. Fox to consult them, regretting that a new commission must be sent to Rome, and the suit be endlessly protracted. Upon relating to the king the conversation which had passed on the previous evening with Dr. Cranmer, his majesty sent for him and opened the tenderness of conscience upon the near affinity of the queen. Dr. Cranmer advised that the matter should be referred to the most learned divines of Cambridge and Oxford as he was unwilling to meddle in an affair of such weight, but the king enjoyed him to deliver his sentiments in writing and to repair for that purpose to the Earl of Wiltshires who would accommodate him with books and everything requisite for the occasion. Dr. Cranmer immediately did, and in his declaration not only quoted the authority of the scriptures of general councils and the ancient writers, but maintained that the bishop of Rome had no authority whatever to dispense with the word of God. The king asked him if he would stand by this bold declaration to which replying in the affirmative he was deputed ambassador to Rome in conjunction with the Earl of Wiltshire, Dr. Stokesly, Dr. Karn, Dr. Bennett, and others to which the marriage was discussed in most of the universities of Christendom and at home. When the pope presented his toe to be kissed as customary, the Earl of Wiltshire and his party refused. Indeed it is affirmed that a spaniel of the earls attracted by the litter of the pope's toe made a snap at it. Wince's holiness drew in his sacred foot and kicked at the offender with the other. Upon the pope demanding the cause of their embassy, declaring that his learned friends had come to defend it, the pope treated the embassy honorably and appointed a day for the discussion which he delayed as if afraid of the issue of the investigation. The Earl returned and Dr. Cranmer by the king's desire visited the emperor and was successful in bringing him over to his opinion. Upon the doctor's return to England Dr. Warham, Archbishop of Canterbury have inquitted this transitory life that Dr. Cranmer was deservedly and by Dr. Warham's desire elevated to that imminent station. In this function it may be said that he followed closely the charge of St. Paul. Diligent in duty he rose at five in the morning and continued in study and prayer until nine. Between then and dinner he devoted to temporal affairs. After dinner if any suitors wanted hearing he would determine their business with such an affability that even the defaultors were willing to do so. Then he would play at chess for an hour or see others play and at five o'clock he heard the common prayer read and from this until supper he took the recreation of walking. At supper his conversation was lively and entertaining. Again he walked or amused himself until nine o'clock and then entered his study. He ranked high in favor with King Henry and even had the purity and the interest in the English language recorded in the following instance. An ignorant priest in the country had called Cranmer and Osler and spoken very derogatory of his learning. Lord Cromwell received information of it and the man was sent to fleet and his case was told to the Archbishop by a Mr. Chertsey, a grocer and a relation of the priests. His grace having sent for the offender reasoned with him and solicited the priest to again overcome by the bishop's good nature and knowing his own glaring incapacity declined and had treated his forgiveness which was immediately granted with a charge to employ his time better when he returned to his parish. Cromwell was much vexed at the lenity displayed but the bishop was ever more ready to receive injury than to retaliate in any other manner than by good advice and good offices. At the time that Cranmer was the guardian of Tanton he was also constituted by the Pope, the penitentiary general of England. It was considered by the king that Cranmer would be obsequious hence the latter married the king to Anne Boleyn, performed her coronation, stood Godfather to Elizabeth, the first child and divorced the king from Catherine. Though Cranmer received a confirmation of his dignity from the Pope he always had the same independent sentiments when before Marys commissioners in 1555. One of the first steps after the divorce was to prevent preaching throughout his diocese but this narrow measure had rather a political view than a religious one as there were many who invaded against the king's conduct. In his new dignity Cranmer agitated the question of supremacy and by his powerful supporters. During Cranmer's residence in Germany 1531 he became acquainted with Ossiander at Nuremberg and married his niece but left her with him while on his return to England. After a season he sent for her privately and she remained with him until the year 1539 when the six articles compelled him to return her to her friends for a time. It should be remembered that Ossiander having obtained the laborious work of the harmony of the Gospels in 1537. In 1534 the Archbishop completed the dearest wish of his heart the removal of every obstacle to the perfection of the reformation by the subscription of the nobles and bishops to the king's sole supremacy. Only Bishop Fisher and Sir Thomas Moore made objection and their agreement not to oppose the succession Cranmer was willing to consider as his own. Not long after Gardner and a private interview with the king spoke inimically of Cranmer whom he maliciously hated for assuming the title of primate of all England as derogatory to the supremacy of the king. This created much jealousy against Cranmer and his translation of the Bible was strongly opposed by Stokesley Bishop of London. It is said upon the demise and this to show how shallow is the human judgment since her own execution took place in the spring of the following year and the king on the day following the beheading of this sacrifice lady married the beautiful Jane Seymour a maid of honor to the late Queen. Cranmer was ever the friend of Anne Boleyn but it was dangerous to oppose the will of the carnal tyrannical monarch. In 1538 the holy scriptures were openly exposed to sale everywhere to hear its holy doctrines expounded. Upon the king's passing into law the famous six articles which went nearly again to establish the essential tenets of the Romish creed Cranmer shone forth with all the luster of a Christian patriot and resisting the doctrines they contained and in which he was supported by the bishops of Serum, Worchester, Eli and Rochester the two former of whom resigned severe the sincerity that marked his conduct. The death of Lord Cromwell in the tower in 1540 the good friend of Cranmer was a severe blow to the wavering Protestant cause but even now Cranmer when he saw the tide directly adverse to the truth boldly waded on the king in person and by his manly and heartfelt pleading caused the book of articles to be passed on his side Cranmer now lived in as secluded a manner as possible until the ranker of Winchester preferred some articles against him relative to the dangerous opinion he taught in his family joined to other reasonable charges these the king himself delivered to Cranmer and believing firmly the fidelity and assertions of innocence of the accused prelate he caused the matter to be deeply investigated and Winchester and Dr. Linden were real conspirators the mild forgiving Cranmer would have interceded for all remission of publishment had not Henry pleased with the subsidy voted by Parliament let them be discharged these nefarious men however again renewing their plots against Cranmer fell victims to Henry's resentment and Gardner forever lost his confidence Sergi Gostwick soon after laid charges against the archbishop in 1544 the archbishop's palace at Canterbury was burnt and his brother-in-law with others perished in it these various afflictions may serve to reconcile us to a humble state for what happiness could this great and good man boast since his life was constantly harassed by either political religious or natural crosses again the inveterate Gardner would have sent him to the tower but the king was his friend gave him his signet that he might defend him and in the council not only declared the bishop one of the best affected men in his realm but sharply rebuked his accusers for their colony a piece having been made Henry and the French king Henry the Great were unanimous to have the mass abolished in their kingdom and Cranmer said about this great work but the death of the English monarch in 1546 suspended the procedure and King Edward his successor continued Cranmer in the same functions upon whose coronation he delivered a charge that will ever honor his memory for its purity, freedom, and truth during this reign he prosecuted the glorious reformation with unabated zeal even in the year 1552 when he was seized with a severe ague from which it pleased God to restore him that he might testify by his death the truth of that seed he had diligently sown end of chapter 16 chapter 16 part 6 of Fox's Book of Martyrs volume 2 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Fox's Book of Martyrs volume 2 by John Fox edited by William Byron Forbush chapter 16 persecutions in England during the reign of Queen Mary part 6 the death of Edward in 1553 exposed Cranmer to all the rage of his enemies though the Archbishop was among those who supported Mary's accession he was attained at the meeting of Parliament and in November a judged guilty of high trees in that Guildhall and degraded from his dignities he sent a humble letter to Mary explaining the cause of his signing by the will in favour of Edward and in 1554 he wrote to the council whom he pressed to obtain a pardon from the Queen by a letter delivered to Dr. Weston but which the letter opened and on seeing its contents basically returned treason was a charge quite inapplicable to Cranmer who supported the Queen's right while others who had favoured Lady Jane were dismissed upon paying a small fine a Calumny was now spread against Cranmer that he complied with some of the authorities to ingratiate himself with the Queen which he dared publicly disavow and justified his articles of faith the active part which the prelate had taken in the divorce of Mary's mother had ever rankled deeply in the heart of the Queen and revenge formed a prominent feature in the death of Cranmer we have in this work noticed the public disputations at Oxford in which the talents of Cranmer Ridley and Latimer shown so conspicuously that the first sentence was illegal in as much as the usurped power of the Pope had not yet been reestablished by law being kept in prison until this was affected a commission was dispatched from Rome appointing Dr. Brooks to sit as the representative of his holiness and Dr. Story and Martin as those of the Queen Cranmer was willing to bow to the authority of Dr. Story and Martin but against that of Dr. Brooks he protested such were the remarks of Cranmer after a long examination that Dr. Brooks observed we come to examine you and me thinks you examine us being sent back to confinement he received a citation to appear at Rome within 18 days but this was impracticable as he was imprisoned in England and as he stated even had he been at liberty he was too poor to employ an advocate absurd as it must appear Cranmer was condemned at Rome on February 14th, 1556 a new commission was appointed by which Thurlby, Bishop of Eli and Bonner of London were deputed to sit in judgment at Christchurch, Oxford by virtue of this instrument Cranmer was gradually degraded by putting mere rags on him to represent the dress of an archbishop then stripping him of his attire they took off his own gown and put an old worn one upon him instead this he bore unmoved finding that severity only rendered him more determined tried the opposite course and placed him in the house of the Dean of Christchurch where he was treated with every indulgence this presented such a contrast to the three years hard imprisonment he had received that it threw him off his guard his open generous nature was more easily to be seduced by a liberal conduct than by threats and fetters when Satan finds the Christian proof and what form is so seductive as smiles rewards and power after a long painful imprisonment thus it was with Cranmer his enemies promised him his former greatness if he would but recant as well as the Queen's favor and this at the very time that they knew his death was determined in council to soften the path to apostasy the first paper brought forth for his signature was conceived in general terms as a mandatory of the first until finally he put his hand to the following detestable instrument I, Thomas Cranmer late Archbishop of Canterbury do renounce of whore and detest all manner of heresies and heirs of Luther and Zwinglius and all other teachings which are contrary to sound and true doctrine and I believe most constantly in my heart and with my mouth I confess and therefore I acknowledge the bishop of Rome to be supreme head on earth whom I acknowledge to be the highest bishop and pope and Christ's vicar unto whom all Christian people ought to be subject and as concerning the sacraments I believe and worship in the sacrament of the altar, the body and blood of Christ being contained most truly under the forms of bread and wine the bread through the mighty power of God being turned into the body and in the other six sacraments also alike as in this I believe and hold as universal church holdeth and the church of Rome judges and determineth furthermore I believe that there is a place of purgatory where souls departed be punished for a time for whom the church doth godly and wholesomely pray like it doth honor saints and make prayers to them finally in all things I profess that I do not otherwise believe than the Catholic church and the church of Rome holdeth and teacheth I am sorry that I ever held or thought otherwise and I beseech Almighty God that of his mercy he will vouch safe to forgive me whatsoever I have offended against God or his church and also I desire and beseech all Christian people to pray for me and all such as have been deceived either by mine example or doctrine I require them by the blood of Jesus Christ and to the unity of the church that we may be all one of mine without schism or division and to conclude as I submit myself to the Catholic church of Christ and to the supreme head thereof so I submit myself to the most excellent majesties of Philip and Mary king and queen of this realm of England etc and to all other their laws and ordinances being ready always as a faithful subject ever to obey them and God is my witness that I have not done this for favor or fear of any person but willingly and of my own conscience as to the instructions of others let him that standeth take heed lest he fall said the apostle and here was a falling off indeed the papus now triumph in their turn they had acquired all they wanted short of his life his recantation was immediately printed and dispersed that it might have its due effect but God counter worked all the designs of the Catholics by the extent to which they carry the implacable persecutions of their prey doubtless the love of life induced Cranmer to sign the above declaration yet death may be said to have been preferable to life to him who lay under the stings of a goaded conscience and the contempt of every gospel Christian this principle he strongly felt in all its force and anguish the queen's revenge was only to be satisfied by Cranmer's blood and therefore she wrote in order to Dr. Pol to prepare a sermon to be preached March 21 directly before his martyrdom at St. Mary's Oxford Dr. Pol visited him on the day previous and was induced to believe that he would publicly deliver his sentiments in confirmation of the articles to which he had subscribed about nine in the morning on the day of the sacrifice the queen's commissioners attended by the magistrates conducted the amiable the same in which they habited him upon his degradation excited the commiseration of the people in the church he found a low mean stage erected opposite to the pulpit on which being placed he turned his face and fervently prayed to God the church was crowded with persons of both persuasions expecting to hear the justification of the late apostasy the Catholics rejoicing and the Protestants deeply wounded Dr. Pol in his sermon represented Cranmer as having been guilty of the most atrocious crimes encouraged the deluded sufferer not to fear death not to doubt the support of God in his torments nor that masses would be said in all the churches of Oxford for the repose of his soul the doctor then noticed his conversion in which he ascribed to the evident working of almighty power and in order that the people would pass the prisoner to give them a sign this Cranmer did and begged the congregation to pray for him for he had committed many grievous sins but of all there was one which awfully lay upon his mind of which he would speak shortly during the sermon Cranmer wept bitter tears lifting up his hands and eyes to heaven and letting them fall as if unworthy to live his grief now found vent in words before his confession unveiled the deep contrition and agitation which harrowed up his soul O Father of Heaven O Son of God Redeemer of the world O Holy Ghost Three persons all one God have mercy on me most wretched, catered and miserable sinner I have offended both against heaven and earth more than my tongue can express whether then may I go or whether may I flee to heaven I may be ashamed to thee therefore O Lord do I run to thee do I humble myself saying O Lord my God my sins be great but yet have mercy upon me for thy great mercy the great mystery that God became man was not wrought for little or few offenses thou didst not give thy son O Heavenly Father unto death for small sins only but for all the greatest sins of the world so that the sinner returned to thee as a part as I do present wherefore have mercy on me O God whose property is always to have mercy have mercy upon me O Lord for thy great mercy I crave nothing for my own merits but for thy name's sake that it may be hallowed hereby and for thy dear son Jesus Christ's sake and now therefore O Father in Heaven hallowed be thy name etc then rising he said he was desirous before his death he was exertations by which God might be glorified and themselves edified he then descanted upon the danger of a love for the world the duty of obedience to their majesties love to one another and the necessity of the rich administering to the wants of the poor he quoted the three verses of the fifth chapter of James and then proceeded let them that be rich ponder well these three sentences for if they ever had occasion of being so many and the vitals so dear and now for as much as I am come to the last end of my life whereupon hangeth all my life past and all my life to come either to live with my master Christ forever in joy or else to be in pain forever with the wicked in hell and I see before my eyes presently either heaven ready to receive me or else hell ready to swallow me up I shall therefore declare unto you my very faith how I believe of dissimilation for now is no time to dissimil whatsoever I have said or written in times past first I believe in God the Father Almighty maker of heaven and earth etc and I believe every article of the catholic faith every word and sentence taught by our savior Jesus Christ his apostles and prophets in the new and old testament and now I come to the great thing which so much trouble of my conscience ever did or said in my whole life and that is the setting abroad of a writing contrary to the truth which now here I renounce and refuse as things written with my hand contrary to the truth which I thought in my heart and written for fear of death and to save my life if it might be and that is all such bills or papers which I have written or signed with my hand since my degradation wherein I have written many things I have offended writing contrary to my heart therefore my hand shall first be punished for when I come to the fire it shall first be burned and as for the pope I refuse him as Christ's enemy and antichrist with all his false doctrine upon the conclusion of this unexpected declaration amazement and indignation were conspicuous in every part of the church the Catholics were completely foiled their object being frustrated and completed a greater ruin upon his enemies in the hour of death than he did in his life Cranmer would have proceeded in the exposure of the Popesh doctrines but the murmurs of the idolaters drowned his voice and the preacher gave in order to lead the heretic away the savage command was directly obeyed and the Lamb about to suffer was torn from his stand to the place of slaughter insulted all the way by the revilings and taunts of a far higher object than the empty threats of man he reached the spot died with the blood of Ridley and Latimer there he knelt for a short time in earnest devotion and then arose that he might undress and prepare for the fire two friars who had been parties and prevailing upon him to abjure now endeavored to draw him off again from the truth but he was steadfast and immovable in what he had just professed and told him fire was put to the fuel and the flames began soon to ascend then were the glorious sentiments of the modern-made manifest then it was that stretching out his right hand he held it unshrinkingly in the fire until it was burnt to a cinder even before his body was injured frequently exclaiming this unworthy right hand his body did abide the burning with such steadfastness that he seemed to have no more than he was bound his eyes were lifted up to heaven and he repeated this unworthy right hand as long as his voice would suffer him and using often the words of Stephen Lord Jesus receive my spirit in the greatness of the flame he gave up the ghost the vision of three ladders when Robert Samuel was brought forth to be burned certain there were that heard him declare what strange things had happened at the time of his imprisonment to wit that after he had famished or pined with hunger two or three days together he then fell into a sleep as it were one half in a slumber at which time one clad in all white seemed to stand before him who ministered comfort unto him by these words Samuel Samuel be of good cheer and take a good heart unto thee for after this day shall thou never be either hungry or thirsty for all it is and worthy to be noted concerning the three ladders which he told to divers he saw in his sleep set up toward heaven of the which there was one somewhat longer than the rest but yet at length they became one joining as it were all three together as this godly martyr was going to the fire there came a certain maid to him which took him about the neck and kissed him after to be had to prison and burned as the very party herself informed me how be it as God of his goodness would have it she escaped their fiery hands keeping herself secret in the town a good while after but as this maid called Rose Nottingham was marvelously preserved by the providence of God so there were other two honest women who did fall into the rage and fury of that time the one was a brewer's wife but both together now espoused to a new husband, Christ with these two was this maid a foresaid very familiar and well acquainted who on a time giving counsel to one of them that she should convey herself away while she had time and space had this answer at her hand again I know well sayeth she that it is lawful enough to fly away which remedy you may use if you list but my case standard otherwise I am tied to a husband and have besides young children at home therefore I am minded for the love of Christ and his truth to stand to the extremity of the matter and so the next day after Samuel suffered these two godly wives the one called Ann Potten the other called Joan Trunchfield the wife of Michael Trunchfield Shoemaker of Ipswich were apprehended and had both into one prison together as they were both by sex able to endure the straightness of the prison and especially the brewer's wife was cast into marvelous great agonies of trouble of mind thereby but Christ beholding the weak infirmity of his servant did not fail to help her when she was in this necessity so at length they both suffered after Samuel in 1556 February 19th and these no doubt were those two ladders which being joined with the third Samuel saw stretched up into heaven this blessed Samuel the servant of Christ suffered the 31st of August 1555 the report goeth among some that were present and saw him burn that his body and burning did shine in the eyes of them that stood by as bright and white as their new tried silver when Agnes Bongior saw herself separated from her prison fellows what piteous moan that good woman made how bitterly she wept what strange thoughts came into her mind how naked and desolate she esteemed herself and into what plunge of despair and care her poor soul was brought it was piteous and wonderful to see which all came because she went not with them to give her life in the defense of her Christ for of all things in the world life was least looked for at her hands for that morning in which she was kept back from burning she had put on a smock and prepared only for that purpose and also having a child a little young infant sucking on her whom she kept with her tenderly all the time that she was in prison against that day likewise did she send away to another nurse and prepare herself presently to give herself for the testimony of the glorious gospel of Jesus Christ so little did she look for life and so greatly did God's gifts work in her above nature that death seemed a great deal better welcome than life and gave her whole exercise to reading and prayer wherein she found no little comfort in a short time came a writ from London for the burning which according to the effect thereof was executed Hugh Lavorick and John Apprice here we perceive that neither the impotence of age nor the affliction of blindness could turn aside the murdering fames of these Babylonish monsters the first of these unfortunately the parish of Barking aged 68 a painter and a cripple the other was blind dark indeed in his visual facilities but intellectually illuminated with the radiance of the everlasting gospel of truth inoffensive objects like these were informed against by some of the sons of bigotry and dragged before the Proladical Shark of London where they underwent examination and replied to the articles on the ninth day of May in the consistory of St. Paul's they were entreated to recant and upon refusal were sent to Fulham where Bonner by way of a dessert after dinner condemned them to the agonies of the fire being consigned to the secular officers May 15th 1556 they were taken in a cart from Newgate to Stratford Label where they were fastened to the stake cured by the chain having no further occasion for his crutch he threw it away saying to his fellow martyr while consoling him be of good cheer my brother for my lord of London is our good physician he will heal us both shortly the of thy blindness and me of my lameness they sank down in the fire to rise to immortality the day after the above martyrdoms Elizabeth Thackwell Spencer of Great Bursted suffered death in Smithfield Thomas Dowry we have again to record an act of unpitying cruelty exercised on this lad whom Bishop Hooper had confirmed in the Lord and the knowledge of his word how long this poor sufferer remained in prison is uncertain by the testimony of one John Paler register of Glauchister then Chancellor of Glauchister the usual articles were presented him for subscription from these he dissented and upon the doctors demanding of whom and where he had learned his heresies the youth replied indeed Mr. Chancellor I learned them from you in that very pulpit on such a day naming the day you said in preaching upon the sacrament that it was to be exercised spiritually by faith Dr. Williams then bid him recant as he had done but Dowry had not so learned his duty though you he said can so easily mock God the world and your own conscience yet will I not do so preservation of George Crow and his testament this poor man of Malden May 26 1556 put to sea to laid in lint with fuller's earth but the boat being driven on land filled with water and everything was washed out of her Crow however saved his testament and coveted nothing else with Crow was a man and a boy whose awful situation became every minute more alarming as the boat was useless and they were 10 miles from land expecting the tide should in a few hours set in upon them after prayer to God they got up on the mast and hung there for the space of 10 hours when the wind had come by cold and exhaustion fell off and was drowned the tide having abated Crow proposed to take down the masts and float upon them which they did and at 10 o'clock at night they were born away at the mercy of the waves on Wednesday in the night Crow's companion died through the fatigue and hunger and he was left alone calling upon God for sucker at length he was picked up by a boy floating in the sea as soon as Crow was got on board he put his hand in his bosom and drew out his testament which indeed was wet but not otherwise injured at Antwerp he was well received and the money he had lost was more than made good to him End of Chapter 16 Part 6 Chapter 16 Part 7 of Fox's Book of Martyrs Volume 2 This is a Libervox recording All Libervox recordings are in the public domain For more information or to volunteer please visit Libervox.org Fox's Book of Martyrs Volume 2 by John Fox edited by William Byron Forbush Chapter 16 Persecutions in England during the reign of Queen Mary Persecutions at Stratford LeBowl At this sacrifice which we are about to detail no less than 13 were doomed to the fire each one refusing to subscribe contrary to conscience they were condemned and the 27th of June 1556 was appointed for their execution at Stratford LeBowl their constancy and faith glorified their redeemer equally in life and in death of Reverend Julius Palmer this gentleman's life presents a singular instance of error and conversion in the time of Edward he was a rigid and obstinate papist so adverse to godly and sincere preaching that he was even despised by his own party that this frame of mind should be changed and he suffer persecution and death in Queen Mary's reign of wonder and admire Mr Palmer was born at Coventry where his father had been mayor being afterward removed to Oxford he became under Mr Hardley of Magdalene College an elegant Latin and Greek scholar he was fond of useful disputation possessed of a lively wit and a strong memory indefatigable in private study he rose at four in the morning and by this practice qualified himself to become a Catholic in Magdalene College the times of Edward however favoring the Reformation Mr Palmer became frequently punished for his contempt of prayer and orderly behavior and was at length expelled the house he afterwards embraced the doctrines of the Reformation which occasioned his arrest and final condemnation a certain nobleman offered him his life if so said he and if thou wilt set thy mind to marriage I will procure thee a wife and a farm and help to stuff and fit thy farm for thee how sayest thou? Palmer thanked him very courteously but very modestly and revently concluded that as he had already in two places renounced his living for Christ's sake so he would with God's grace be ready to surrender and yield up his life also for the same when God should send time when Sir Richard perceived that he would by no means relent well Palmer sayeth he then I perceive one of us twain shall be damned for we be of two faiths and certain I am there is but one faith that leadeth to life and salvation Palmer, oh Sir I hope that we both shall be saved Sir Richard how may that be? Palmer write well Sir in the Gospel's parable to call me at the third hour of the day even in my flowers at the age of four and twenty years even so I trust he hath called and will call you at the eleventh hour of this year old age and give you everlasting life for your portion Sir Richard sayest thou so well Palmer well I would I might have thee but one month in my house I doubt not but I would convert thee then said Master Winchcombe take pity on thy golden years and pleasant flowers of lusty youth before to be too late Palmer Sir I long for those springing flowers that shall never fade away he was tried on the fifteenth of July fifteen fifty six together with one Thomas Askin fellow prisoner Askin and one John Gwynn had been sentenced the day before and Mr Palmer on the fifteenth final judgment execution was ordered to follow the sentence and at five o'clock in the same afternoon at a place called the sand pits these three martyrs were fastened to a stake after devoutly praying together they sung the thirty first song when the fire was kindled and it had seized their bodies without an appearance of enduring pain they continued to cry Lord Jesus strengthen us Lord Jesus receive our souls until animation was suspended and human suffering was passed it is remarkable that when their heads had fallen together in a mass as it were by the force of the flames and the spectators thought Palmer as lifeless his tongue and lips again moved and were heard to pronounce the name of Jesus to whom be glory and honor forever Joan Waste and others this poor honest woman blind from her birth and unmarried was of the parish of all Hallows, Derby her father was a barber and also made ropes for a living in which she assisted him and also learned to knit several articles of apparel refusing to communicate with those who maintained doctrines contrary to those she had learned in the days of the pious Edward she was called before Dr. Drake the Chancellor of Bishop Blaine and Peter Finch official of Derby with sophisticial arguments and threats they endeavored to confound the poor girl but she proffered to yield to the Bishop's doctrine if he would answer for her at the day of judgment as pious Dr. Taylor had done in his sermons that his belief of the real presence of the sacrament was true the Bishop at first answered that he would but Dr. Drake it reminded him that he might not in any way answer for a heretic he withdrew his confirmation of his own tenets and she replied that if their consciences would not permit them to answer at God's bar for the truth they wished her to subscribe to she would answer no more questions sentence was then adjudged and Dr. Drake it appointed to preach her condemned sermon which took place August 1st 1556 the day of her martyrdom his fulminating discourse being finished the poor sightless object was taken to a place called Windmill Pit near the town where she for a time held her brother by the hand and then prepared herself for the fire calling upon the pitying multitude to pray with her and upon Christ to have mercy upon her until the glorious light of the everlasting son of righteousness beamed upon her departed spirit in November 15 martyrs were imprisoned in Canterbury Castle of whom all were either burnt or famished among the latter were J. Clark D. Chiddenden W. Foster of Stonk Alice Potkins and J. Archer of Cranbrook Weaver the first two of these had not received condemnation but the others were sentenced to the fire Foster at his examination observed upon the utility of carrying lighted candles about on Candlemas Day that he might as well carry a pitchfork and that a gibbet would have as good an effect as the cross we have now brought to a close the sanguinary prescriptions of the merciless Mary in the year 1556 the number of which amounted to above 84 the beginning of the year 1557 was remarkable for the visit of Cardinal Pol to the University of Cambridge which seemed to stand in need of much cleansing from heretical preachers and reformed doctrines one object was also to play the popish farce of trying Martin Busser and Paulus Fagius who had been buried about three or four years for which purpose the churches of St. Mary and St. Michael where they lay were interdicted as vile and unholy places unfit to worship God in until they were perfumed and washed with the Pope's holy water etc etc the trumpere act of citing these dead reformers to appear not having had the least effect upon them on January 26th sentence of condemnation was passed part of which ran in this manner and may serve as a specimen of proceedings of this nature we therefore pronounced the said Martin Busser and Paulus Fagius excommunicated and anathemized as well by the common law as by letters of process and that their memory be condemned we also condemned their bodies and bones which in that wicked time of schism and other heresies flourishing in this kingdom were rashly buried in holy ground to be dug up and cast far from the bodies and bones of the faithful according to the holy canons and we command that they and their writings if any be there found be publicly burnt and we interdict all persons whatsoever of this university who shall read or conceal their heretical book as well by the common law as by our letters of process after the sentence thus read the bishop commanded their bodies to be dug out of their graves and being degraded from holy orders delivered them into the hands of the secular power for it was not lawful for such innocent persons as they were abhorring all bloodshed and detesting all desire of murder to put any man to death and the dead bodies enclosed as they were in chests were carried into the midst of the marketplace at Cambridge accompanied by a vast concourse of people a great post was set fast in the ground to which the chests were affixed with a large iron chain and bound round their centers in the same manner as if the dead bodies had been alive when the fire began to ascend and caught the coffins a number of condemned books were sent to the and the dead bodies and the bodies of the wicked partly because her bones lay near St. Frideweid's relics, once held in great esteem in that college, and partly because he wished to purify Oxford of heretical remains as well as Cambridge. In the succeeding reign, however, her remains were restored to their former cemetery, and even intermingled with those of the Catholic saint, to the utter astonishment and mortification of the disciples of his holiness the Pope. Cardinal Pohl published a list of fifty-four articles containing instructions to the clergy of his Diocese of Canterbury, some of which are too ludicrous and purile to excite any other sentiment than laughter in these days. Persecutions in the Diocese of Canterbury In the month of February the following persons were committed to prison R. Coleman of Walden, Laborer Joan Winsley of Horsley Magna, Spenster S. Glover of Rayleigh R. Clerk of Muchholland, Mariner W. Munt of Muchbentley, Sawyer Marg Field of Ramsey, Spenster R. Bongior, Courier R. Jolly, Mariner Alan Simpson Helen Ewire C. Pepper, Widow Alice Wally, who recanted W. Bongior, Glacier, All of Colchester R. Atkin of Halstead, Weaver R. Barcock of Wilton, Carpenter R. George of Westbarholt, Laborer R. Debenham of Debenham, Weaver C. Warren of Coxall, Spenster Agnes Whitlock of Dovercourt, Spenster Rose Allen, Spenster and T. Farisans, Miner, both of Colchester These persons were brought before Bonner, who would have immediately sent them to execution, but cardinal pole was for more merciful measures, and Bonner, in a letter of his to the cardinal, seems to be sensible that he had displeased him, for he had this expression, I thought to have them all hither to fulham, and to have given sentence against them. Nevertheless, perceiving by my last doing that your grace was offended, I thought at my duty before I proceeded further to inform your grace. This circumstance verifies the account that the cardinal was a humane man, and though a zealous Catholic, we as Protestants, are willing to render him that honor which his merciful character deserves. Some of the bitter persecutors denounced him to the pope as a favorer of heretics, and he was summoned to Rome, but Queen Mary, by particular entreaty, procured his stay. However, before his latter end, and a little before his last journey from Rome to England, he was strongly suspected of favoring the doctrine of Luther. As in the last sacrifice, four women did honor to the truth. So, in the following alto d'affè, we have the like number of females and males, who suffered June 30, 1557, at Canterbury, and were J. Fishcock, F. White, N. Pardue, Barbary Final, Widow, Bardbridge's Widow, Wilson's wife, and Binden's wife. Of this group we shall more particularly notice Alice Binden, wife of Edward Binder, of Staplehurst, Kent. She had been taken up in October 1556, for non-attendance, and released upon a strong injunction to mind her conduct. Her husband was a bigoted Catholic, and publicly speaking of his wife's contumacy, she was conveyed to Canterbury Castle, where knowing when she should be removed to the bishop's prison, she should be almost starved upon three farthings a day, she endeavored to prepare herself for this suffering by living upon two pence half penny per day. On January 22, 1557, her husband wrote to the bishop that if his wife's brother, Roger Hall, were to be kept from consoling and relieving her, she might turn. On this account she was moved to a prison called Monday's Hole. Her brother sought diligently for her, and at the end of five weeks providentially heard her voice in the dungeon, but could not otherwise relieve her than by putting some money in a loaf and sticking it on a long pole. Dreadful must have been the situation of this poor victim, lying on straw between stone walls without a change of apparel or the meanest requisites of cleanliness during a period of nine weeks. On March 25 she was summoned before the bishop, who, with rewards, offered her liberty if she would go home and be comfortable. But Mrs. Benden had been enured to suffering, and showing him her contracted limbs and emaciated appearance refused to swerve from the truth. She was, however, removed from this black hole to the west gate. Wince, about the end of April, she was taken out to be condemned, and then committed to the castle prison until the nineteenth of June, the day of her burning. At the stake she gave her handkerchief to one John Banks as a memorial, and from her waist she drew a white lace, desiring him to give it to her brother, and tell him that it was the last band that had bound her except the chain, and to her father she returned a shilling he had sent her. The whole of these seven martyrs undressed themselves with alacrity, and being prepared, knelt down, and prayed with an earnestness and a Christian spirit that even the enemies of the cross were affected. After invocation made together, they were secured to the stake, and being encompassed with the unsparing flames, they yielded their souls into the hands of the living Lord. Matthew plays Weaver, a sincere and shrewd Christian of stone Kent, was brought before Thomas, Bishop of Dover, and other inquisitors, whom he ingeniously teased by his indirect answers, of which the following is a specimen. Dr. Harpsfield, Christ called the bread his body, what dost thou say it is? Plays, I do believe it was that which he gave them. Dr. Harpsfield, what was that? Plays, that which he break. Dr. Harpsfield, what did he break? Plays, that which he took. Dr. Harpsfield, what did he take? Plays, I say what he gave them, that did they eat indeed. Dr. Harpsfield, well then, thou sayest it was but bread, which the disciples did eat. Plays, I say what he gave them, that did they eat indeed. A very long disputation followed, in which Plays was desired to humble himself to the bishop, but this he refused. Whether this zealous person died in prison, was executed or delivered, history does not mention. Reverend John Holier. Reverend John Holier was brought up at Eaton College, and in process of time became curate of Babrum, three miles from Cambridge, and went afterward to Lynn, where opposing the superstition of the papists, he was carried before Dr. Thurleby, Bishop of Eli, and sent to Cambridge Castle. Here he lay for a time, and was then sent to Tolbruth prison, where after three months he was brought to St. Mary's Church, and condemned by Dr. Fuller. On Monday Thursday he was brought to the stake, on dressing he told the people to bear witness that he was about to suffer in a just cause, and exhorted them to believe that there was no other rock than Jesus Christ to build upon. A priest named Boyce then desired the mayor to silence him. After praying he went meekly to the stake, and being bound with a chain, and placed in a pitch-barrel, fire was applied to the reeds and wood. But the wind drove the fire directly to his back, which caused him under the severe agony to pray them more fervently. His friends directed the executioner to fire the pile to windward of his face, which was immediately done. A quantity of books were now thrown into the fire, one of which, the Communion Service, he caught, opened it, and joyfully continued to read it, until the fire and smoke deprived him of sight. Even then in earnest prayer he pressed the book to his heart, thanking God for bestowing on him in his last moments this precious gift. The day being hot, the fire burnt fiercely, and at a time when the spectators supposed he was no more, he suddenly exclaimed, Lord Jesus, receive my spirit, and meekly resigned his life. He was burnt on Jesus' green, not far from Jesus' college. He had gunpowder given him, but he was dead before it became ignited. This pious sufferer offered a singular spectacle, for his flesh was so burnt from the bones, which continued erect, that he presented the idea of a skeleton figure chained to the stake. His remains were eagerly seized by the multitude, and venerated by all who admired his piety, or detested in human bigotry. End of Chapter 16, Part 7


What is up everybody? This is Chris from the Rewired Soul, where we talk about the problem, but focus on the solution. So check this out. I actually just finished recording and editing a completely different video. As a male victim of domestic violence in the past, I thought I would discuss the Amber Heard and Johnny Depp story, but I'm gonna push that video back till tomorrow. So make sure that you stay tuned. Like, just as I was going to do my thing and upload it to YouTube, I saw another one of my favorite creators jumping on this bandwagon of going after Gabby Hanna's poetry. All right, like originally, like I think the first video I saw on this was another one of my favorite creators did a review of Gabby Hanna's poetry and it blew up. It blew up.   But before I talk about that, I wanna be completely transparent with you guys. Like, although I make videos trying to help people and have people gain some introspection, have people go out and find resources, if they're struggling, like I am one flawed human being myself, all right? And I have been personally working on myself a lot trying to learn, trying to grow.  But like something I prevented myself from doing was doing what these other creators are doing right now. Because, you know, we're all just here trying to create and like, this just bumps me out. So anyways, what I did months ago, months, five, six months ago, maybe, it was fall of last year, I bought this book. Those of you who don't know what this book is, 101 Poems About My Ex-Boyfriend by Trisha Paydas. All right, so obviously a long time ago, I covered a bunch of Trisha Paydas stuff, started when she was still dating Jason Nash and everything like that. And yeah, I got this poetry book and I was just gonna rip it to shreds, right?  I read like the first 10, 15 poems, you know, and I took a break and I'll be honest with you, I hated it. I thought it was ridiculous, you know? But then I sat there and I checked my motives, right? I checked my motives and I'm like, Chris, why are you doing this? Why are you going to spend time reading this book? Like what is your goal? What is your end game here?  Something that's completely subjective, right?  You know what I mean? And I just stopped reading it. I put the book with the rest of my books on the bookshelf and I haven't picked it up since, you know, but I thought, oh, you know, maybe this will get some views. It'll be kind of funny, you know, whatever.  So I was really thinking about this when I volunteered to judge a speech and debate tournament because one of my friends, she's a high school speech and debate coach and they're always looking for volunteers to judge the events. And when I sat there, like these kids, these high school kids, like, they poured their heart and souls into these speeches. Like I judged the speech kids, not the debate ones. They poured their heart and souls into it. And there were so many aspects of their speeches that were purely subjective, right? Like some of them had a more realistic tone to them and presented their arguments about things. And it was like, it was like a legit speech. And then other kids were just full of theatrics, right? They were clearly like drama students. You know what I mean? And I didn't like their speeches. But like what I realized is I'm like, I'm like, that's just my personal taste. Like if I don't like a bunch of theatrics and dramatization, like that's me. If I was somebody who was really into that, I might think that's the best thing ever. So I had to check my own biases and take that completely out of the way that I scored these kids, right? Because like maybe I wasn't their target. You know what I'm saying? So anyways, like I share that because that's what I think about these poetry books from Trisha Paytas and Gabby Hannah. Like here's the thing, I've seen so many creators, so many creators seeing how this whole trend is like working and getting views and subscribers and everything. And I wanna separate real quick the poetry from the actual books, all right? Because I've seen some others like talk about the books like obviously a lot of you saw the New Nerd City video about Lele Ponds and he discusses her book and that book seems to be ghost written, right? Then there's also Lilly Singh, some people have been reviewing her book. I don't know if she wrote that, I have no idea what it's even about, right? But there's books and then there's poetry. And this is why it bothers me so much. The first thing is, is that we're not the target audience and if you look at any of the creators, making videos on this stuff, like how many of them do you think are poetry fanatics, right? Like think about that for a second, how many of them just love them some poetry? How many of these creators do you see just sitting back reading some like Maya Angelou or some other famous poets? Probably none of them. So who are they to completely tear apart some poetry? You know what I mean? Like think about that for a second. Like we are all welcome to our opinions, but like how much should our opinion or someone else's opinion be weighted if they're not in that realm, right? Like there's this great quote, like if any of you know who Brene Brown is, but she had a book called Daring Greatly and it's based on a quote from Theodore Roosevelt. I can't remember the exact quote off the top of my head and I'm just kind of spitballing here so I'm not gonna go looking out. But anyways, basically the quote says, like the people who are judging you who aren't in the arena with you, like don't take their opinions with any sort of weight. You know what I mean? Like if these people aren't reading poetry, like who are they to judge this poetry? Yeah, sorry, I needed to edit this in here because something I thought about after I finished recording the video is one of the accusations is that these are obviously cash grabs, all right? And this is another sad state of where we're just at, all of us, right? Like no longer can somebody just create something without the assumption that there's some type of financial motivation behind it. All right? The common terminology used is this is an obvious cash grab. What's obvious about it? You know what I mean? Like is it priced at like $50?  Like we have no way of doing this, right? Like we are constantly assuming the worst in people, rather than just giving them the benefit of the doubt.  This is this mind reading thing that we're always doing like, you know, I know what their true intention was behind this, right? And like I don't wanna get all like crazy moralistic with you, but how would you like it if somebody was just constantly, every action that you did, people were creating a narrative about what your real motivations were behind it? You know what I mean? We have absolutely no evidence that these are just cash grabs and it's not just a person just trying to freaking create something. You know what I mean? So no, I do not agree with commentary channels saying, oh, this was bad, so it's just a cash grab. Like, come on now.  Like, here are some, like I've, for my own mental health, I have just stopped watching commentary and drama videos like 90% of them. I have unsubscribed because they provide absolutely no value to my life personally. I've unfollowed a lot of people. Trisha Paytas and Gabby Hannah, I've unfollowed them on Twitter and Instagram as well, just because I don't know. I don't really, like, how's that helping me in any way? But anyways, like the commentary channels that I do follow are people like Leon Lush, Danny Gonzalez, Jarvis Johnson, Drew Gooden, right? Like, for the most part, they are just having fun, right? But they're not necessarily attacking that person's creation. You know what I mean? Like, every one of us here on YouTube, we're creators. We are doing some form of like self-expression, you know? And props to people like Gabby Hannah and Trisha Paytas, even if I've had different opinions on the way they live their lives and other aspects. Like, I am a fan of anybody who does what they love. Like, I will be your biggest cheerleader.  Like, you do your thing, baby girl. And something that nobody can deny is that Trisha Paytas and Gabby Hannah, regardless of what you think about those two, those two have no problem branching out and being creative. Both of them do music too, right? They take that music and they do music videos. Like, I'll be honest with you. I'm not a fan. I'm not a fan of their music. I'm not sitting here bumping like, I love you Jesus by Trisha Paytas. Gabby Hannah's like, you know, I'm not really into her music or anything like that. But like, the fact that they spend money like doing these high production music videos, just because they love doing them, like you go girl, the fact that they're writing these poetry books because they thought, you know, hey, I'll take a stab at poetry, do it. So here's the overarching lesson that I wanna leave you with with this video. Like, don't let anybody make you afraid to try something new.    Like I hope, I hope just as a big F you to everybody, I hope Trisha Paytas and Gabby Hannah just write 50 more poetry books, right? And gradually get better. I hope they learn the craft. I hope they get feedback from people who actually read and write poetry and see what they can do to express themselves in a better way. But like I just think it's an awful example to try to discourage people from trying things new in the fear that you're gonna have a bunch of people just trying to get views and judge you for it. Like for the most part, these commentary creators and everything like that, like they're judging people on morals and things and all that other stuff, you know?  But anyways, this is something that's been bothering me for a few weeks now and I wanted to be honest about my intentions buying the Trisha Paytas Poetry Book and how I'm trying to learn and grow. And I just, I really hope this stuff stops. Like there's so many other things to talk about. Like why waste your time just to rip somebody to shreds like that? Like for something they created. Like is it influencing kids in a bad way? Like get out of here. All right, anyways, that's all I got. If you like it, thumbs up. If you're new, subscribe. Stay tuned. Tomorrow I'll be releasing my Johnny Depp Amber Heard domestic violence video and it's for both men and women. So make sure you check it out, all right? Thanks again for watching. See you next time.


So in the section, let's start talking about what we're going to term relations relations Now that builds on something that we've seen before and that was the product set and Relation is just a subset of the product set of a set onto itself So I'm going to have this set a and its product set just a With itself and I'm going to call my relation. I'm going to use this uppercase R It's just going to be my relation Now let's have a quick example because that will explain really well what a relation is so imagine my my my set a is just the values one two three four five and six and my relation is my relation could just be Divide Just make divides So that looks a bit odd, but let's have a look at this Then we could also see the notation that we are going to use does one divide itself indeed it does so one divides one One R1 now they are both in the set It is a product set and we could use product set notation that we used before Just in a little bit after I'll show you this does one divide two it does not divide three four five or six with art Remained this two divide itself. Yes, so two divides two Two also divides four two are four and two divides six and three divides itself and three also divides three also divide six and Four does not divide six four divides itself Five divides itself and six divides itself lots of squeaking from this almost right pin today so this will be the relations of All the elements of this relation divides. It's a subset of this product set Which means that we can really write this in two ways now if we make this a One and a two we can write a sub one comma a sub two or a sub two comma a sub one And you see many textbooks are going to use the product set notation. So we actually here going to have that are let's get a new pen That are my relation It's really just going to equal the following. It's going to be one comma one and then two comma two and Then four four comma two so four comma two And it's going to have six comma two and it's going to have three comma three Three and three and it's going to have six and three It's going to have four and four and it's going to have five and five It's going to have six and six and that is my set So I'm using product set notation here But you see it is just the other way around of this notation Just check sometimes some do use the notation two comma four instead of four comma two So just make sure which one you are using. So this is a relation. Let's look at one more relation Let's have my set a My set a is the set of all elements x such that let's make that one is Less than or equal to x which is less than or equal to 20 and I have the fact that x is an element of the set of natural numbers one two three four five until 20 and my relation is is three times are is three times So that might sound a bit odd again like that one. So are is this going to be the following? so three is three times one Let's have six is three times two Let's have six Let's have eight is three times. So three times. He's a nine. It's going to be three times three 12 is three times four 15 is three times five 18 is three times six so there we have all the relations of This set the price is a subset of the product set of A unto itself and I can write it Just in product set notation. So once again, we're gonna have one and three One and three we're gonna have two and six We're gonna have three and nine and we're going to have four and twelve And we're gonna have five and fifteen and we're gonna have six and eighteen So we have those pairs. So that is a binary relation. We are dealing just with two Just from A unto itself. So the product set A A and A and we have this binary relation next up We're going to just look at some properties of these relations