The Story of one Stile, a Martyr.

In the company and fellowship of the blessed saints and martyrs of Christ, who innocently suffered in king Henry's reign, for the testimony of God's word and truth, another good man, named Stile, also comes to my mind, who was with like cruelty oppressed and burned in Smithfield about the latter end of the time of Cuthbert Tonstall, bishop of London. With him there was burned also a book of the Apocalypse, which probably he was accustomed to read. When he saw this book fastened to the stake, to be burned with him, lifting up his voice, he said, "O blessed Apocalypse, how happy am I, that I shall be burned with thee?" And so this good man and the blessed Apocalypse were both together consumed in the fire.

And thus (through the gracious support of Christ our Lord) we have run over these thirty-seven laborious years of king Henry's reign. Under whose time and government, such acts and records, troubles, persecutions, recantations, practices, alterations, and reformations as then happened in the church, we have here discoursed, not omitting the statutes, injunctions, and proclamations, that were set forth by him in matters appertaining to the church. Although not comprehending all things so fully as might be, yet omitting as few things as we could.

Closing this eighth book with the death of king Henry VIII. we will next proceed to the time and reign of king Edward his son; first interposing a few words touching the death of king Henry.

After long languishing, infirmity growing more and more upon him, he lay from St. Steven's day to the latter end of January. His physicians at length perceiving that he was failing, and yet not daring to discourage him with thoughts of death, for fear of the act passed before in parliament, that none should speak any thing of the king's death (the act being made only for soothsayers, and talkers of prophesies) moved those that were about the king to put him in remembrance of his mortal state and fatal infirmity. Which when the rest were in dread to do, Master Denny, who was specially attendant upon him, boldly coming to the king, told him the state he was in, and that to man's judgment he was not likely to live, and therefore exhorted him to prepare himself for death, calling to remembrance his former life; and entreating him to call upon God in Christ for grace and mercy, as becomes every good christian man.

Although the king was loath to hear any mention of death, yet perceiving that it was the judgment of his physicians, and feeling his own weakness, he disposed himself to hearken to the words of Denny's exhortation, and to consider his past life. Which although he much accused, yet, said he," is the mercy of Christ able to pardon me all my sins, even though they were greater than they are." Master Denny being glad to hear him speak thus, asked to know his pleasure, whether he would have any learned man sent for to confer with, and to open his mind to. The king answered again, that if he had any, he would have Doctor Cranmer, who was then at Croydon. And therefore, Master Denny asking the king whether he would have him sent for, 66 I will first," said the king, "take a little sleep, and then according as I feel myself I will advise upon the matter."

After an hour or two, the king awaking, and feeling feebleness increasing upon him, commanded Doctor Cranmer to be sent for; but before he could come, the king was speechless, and almost senseless. Notwith- | standing, perceiving Doctor Cranmer, he reached his hand to him, held him fast; but could utter no words to him, and scarce was able to make any sign. Then the archbishop exhorting him to put his trust in Christ, and to call upon his mercy, desired him, though he could not speak, yet to give some token with his eyes, or with his hand, that he trusted in the Lord. Then the king, holding him with his hand, wrung his hand in his as hard as he could, and shortly after departed, after he had

reigned in this land the term of thirty-seven years and nine months, leaving behind him three children, Edward, Mary and Elizabeth.

We conclude this book with the following history of certain friars in France, A. D. 1534, as illustrative of the priestcraft of those times.

The wife of the mayor of the city of Orleans provided in her will, to be buried without any pomp or solemnity. For when any departs there, the bellmen are hired to go about the city, and in the places most frequented to assemble the people with the sound of the bell, and to declare the names and the titles of the parties deceased; also where and when they are to be buried, exhorting the people to pray for them. And when the corpse is carried forth, numbers of the begging friars go with it to the church, with many torches and tapers carried before them; and the more pomp and solemnity is used, the more is the concourse of people. But this woman would have none of all this pomp done for her. Wherefore her husband, who loved her well, followed her mind, and gave to these greedy cormorants, the friars, who waited for their prey, six crowns for a reward; yet they gaped for a great deal more. Afterwards when he cut down a wood and sold it, the friars craving to have part of it, freely without money, he refused them: this they took grievously, and as they loved him not before, they devised now a way to be revenged, saying, that his wife was damned everlastingly!

The workers of this tragedy were Colyman and Steven of Arras, both doctors of divinity; and the first indeed was a conjurer by profession, and had all his trinkets and his furniture concerning such matters in readiness, and they settled the matter thus:

They set a young man, who was a novice, above the vault of the church, and when they came to say their matins at midnight, after their accustomed manner, he made a wonderful noise and shrieking aloft. Then this Colyman went crossing and conjuring, but the other above would not speak. When charged to make a sign to declare if he were a dumb spirit, he rustled and made a noise again, and that was the sign.

When they had laid this foundation for their priest. craft, they went to certain of the chief men in all the city, and to such as favoured them the most, they related what a sad affair had happened; yet they did not say what it was, but entreated them to take the pains to come to their service at night. When they were come, and the service was begun, he that was aloft made a great noise. It was demanded what he wanted, and what he was, he signified that he could not speak: then he was commanded to answer to their interrogatories by signs and tokens. Now, there was a hole made for the purpose, and by laying his ear to it, he might hear and understand what the conjurer said. There was also a table at hand, and when any question was asked, he struck and beat upon the table, so that he might be heard beneath. Then the conjurer demanded whether he was any of those that had been buried in that church. After that, reckoning up many of their names in order, whose bodies had been buried there, he at last named the mayor's wife. Here the young man who was perched above in the roof, and who was playing the ghost, made a sign that he was the spirit of that woman. Then the friar asked whether she was damned, and for what offence? whether it were for covetousness, pride, or not doing the works of charity, or else for this new heresy and Lutheranism? What was the cause that he made such a noise, and was so unquiet? Whether it were that the body being buried within holy ground should be digged up again, and carried to some other place? To all these things this pretended ghost answered by signs as he was commanded; affirming or denying every thing by striking twice or thrice upon the table.

When he had thus signified that Luther's heresy was the cause of her damnation, and that her body must be taken up, the friars desired the citizens that were present, to bear witness of such things as they had seen and heard, and set their hands to it in writing. But they taking advice lest they should both offend the

mayor, and bring themselves into trouble, refused to subscribe. Notwithstanding, the friars took the pix with the host, and the Lord's body (as they call it), and all their saints' relics, and carried them to another place, and there they said their mass; which they are wont to do by the pope's law, when a church is suspended and must be hallowed again: when the bishop's official heard of this, he came there to understand the matter better, and associating to him certain honest men he commanded the friar to conjure up the ghost in his presence, and he purposed to have appointed certain to go up to the vault, to see if any spirit appeared there. But Steven of Arras was against it, and exhorted them earnestly that they should not so do, saying, that the spirit ought not to be molested. And although the official earnestly urged them to conjure it up before him, yet he could not bring them to it. In the mean time the mayor, making his friends privy as to what he would do, went to the king, and informed him of the whole matter. And because the friars, trusting to their immunities and privileges, refused to come into judgment, the king chose certain out of the court of parliament at Paris, to

examine the matter, and gave them full authority so to do. Whereupon they were carried to Paris, and constrained to make answer, but they would confess nothing.

Then they were sent again to prison, and kept apart, one from another; and the novice was kept in the house of Fumeus, a senator, and being often examined, he would confess nothing, fearing lest he should afterward be murdered by them for speaking against their order. But when the judges promised him that he should have no harm, and should come no more into the friars' hands, he declared to them the whole matter, and being brought before the others, he avouched the same. But they, although they were convicted, yet refused their judges, and relied on their privileges: but it was altogether in vain, for they were condemned in open judg. ment, that they should be carried again to Orleans, and committed to prison, and afterwards brought openly to the cathedral church, and so to the place of punishment, where malefactors are executed, and there they should make open confession of their wickedness.

AFTER the death of King Henry VIII., succeeded King Edward his son, of the age of nine years. He began his reign on the twenty-eighth day of January, A.D. 1547, and reigned six years and eight months, and eight days. He died on the sixth day of July, A.D. 1553. Of whose excellent virtues and singular graces wrought in him by the gift of God, although enough cannot be said to his commendation; yet because the renowned fame of such a worthy prince should not pass our history without some grateful remembrance, I propose briefly to touch some portion of his praise, taken out of the many things which might be described. For to stand upon all that might be said of him, would be too long and yet to say nothing, were too unkind. kings and princes, who have wisely and virtuously governed, have found in all ages writers to panegyrise and celebrate their acts and memory, such as never knew them, nor were subject to them, how much then are we Englishmen bound not to forget our duty to King Edward? A prince, though but of tender years, yet for his sage and mature ripeness in all princely ornaments, as I see but few to whom he may not be equal, so again I see not many to whom he may not justly be preferred.

If

And here to use the example of Plutarch in comparing kings and rulers, the Latins with the Greeks together, if I should seek with whom to match this noble King Edward, I find none with whom to make my comparison more aptly, than with good Josiah. For as one began his reign at eight years of age, so the other began at nine. Neither were their acts and zealous proceedings in God's cause very unlike. For as mild Josiah pulled down the high altars, cut down the groves, and destroyed all monuments of idolatry in the temple; so the like corruptions, dross, and deformities of popish idolatry, which had crept into the church of Christ, this King Edward removed, and purged the true temple of the Lord. Josiah restored the true worship and service of God in Jerusalem, and destroyed the idolatrous priests; King Edward, in England, likewise abolished idolatrous masses and false invocation, reduced again religion to a right sincerity, and would have brought it more to perfection if life and time had answered his godly purpose. And though he killed not, as Josiah did, the idolatrous sacrificers, yet he put them to silence, and removed them out of their places.

Moreover, in King Josiah's days the holy scriptures and book of God's word was utterly neglected and cast aside, which he most graciously repaired and restored again. And did not King Edward do the like, with the self-same book of God's blessed word, and with other wholesome books of christian doctrine, which before were decayed and extinguished in his father's days? Briefly, in all points and respects, no great difference is to be found between Josiah and this our godly king, but only in length of reign. Who, if he might have reached (by the sufferance of God) to the continuance of Josiah's reign, proceeding in those beginnings which in his youth appeared, no doubt but by his acts and doings some great perfection would have ensued to this church and realm. But the manifold iniquities of Englishmen deserved another plague, as in the sequel of this history shall be declared.

He

In the meantime, to proceed with the excellent virtues of this young christian Josiah, as we have begun, we will give a taste of the noble nature and princely qualities of this king, whereby the reader may judge for himself what is to be thought of the rest of his doings. And first to begin with that which is the chief property of all other external things in a prince, that is, to be loved of his subjects; such were the hearts of all English people towards this king, that there never was a prince in this realm more highly esteemed, or more dearly and tenderly beloved of all his subjects, but especially of the good and learned sort; and as he was beloved of his subjects, so he loved them again; of nature and disposition meek, and much inclined to clemency. always spared and favoured the life of man, insomuch that when Joan was to be burned, all the council could not move him to put his hand to the warrant, but were obliged to get Dr. Cranmer to persuade him, and yet neither could he induce the king to do so, saying, "What, my lord, will you have me to send her quick to the devil in her error?" So that Dr. Cranmer himself confessed, that he had never so much to do in all his life, as to cause the king to sign his hand, saying, that he would lay all the charge thereof upon Cranmer before God. There wanted in him no promptness of wit, gravity of sentence, or ripeness of judgment. Favour and love of religion was in him from his childhood. And besides these notable excellences, and other great virtues in him, add moreover skill and knowledge of

tongues and other sciences, wherein he excelled far beyond his years.

Of all his justices, magistrates, and gentlemen, that bare any authority within this realm, he knew their names, their housekeeping, their religion, and conversation what it was. There were few sermons in his court, especially in the lord protector's time, which he did not attend; and those he was present at, he noted them with his own hand.

But above all other examples of his commendation, and which is the chief point which ought most to concern all men, he was zealous in maintaining, promoting, preferring, embracing, and defending the true cause of Christ's holy gospel; and it was his study, his zealous fervency, and his admirable constancy therein, that, by his example, he promoted it in others.

In the days of this King Edward VI., the emperor Charles made a request to the king and his council, to permit the Lady Mary (who afterwards succeeded to the crown) to have mass in her house without prejudice of the law. And the council on a time, sitting upon matters of policy, and having that in question under consideration, sent Cranmer, then archbishop of Canterbury, and Ridley, then bishop of London, to intreat the king for it. Who coming to his grace, alleged their reasons and persuasions for the accomplishing of it. So the king hearing what they could say, replied out of the scriptures so gravely and wisely, that they were forced to give place to his reply, and acknowledge its truth. Then they, after long debating with his majesty, alleged what dangers the refusal might bring upon his grace; what breach of amity of the emperor's part; what troubles; what unkindness, and what occasions it would enforce, &c. To whom the king answered, desiring them to content themselves, for he would, he said, rather spend his life and all he had, than agree to and grant what he knew certainly to be against the truth. Which when the bishops heard, they urged him still to grant it. Then the good king seeing their importunate suit, his tender heart bursting out into bitter weeping, and sobbing, he desired them to be content. Then the bishops themselves, seeing the king's zeal and constancy, wept as fast as he, and took their leave of his grace; and on coming from him, the archbishop took Master Cheek, his schoolmaster, by the hand, and said, "Ah, Master Cheek, you may be glad all the days of your life that you have such a scholar, for he hath more divinity in his little finger, than all we have in all our bodies." Thus the Lady Mary's mass for that time was prevented.

Besides these heavenly graces and virtues, which are required in all faithful and Christian magistrates who have the government of Christ's flock, neither was he unprovided with such outward gifts and knowledge as appertain to the political government of his realm. So that he was not inexpert or ignorant of the exchange, and all the circumstances of the same touching doings beyond the sea, but was as skilful, and could say as much therein, as the chief doers in his affairs. Likewise in the entertaining of ambassadors, to whom he would give answer, and that to every part of their oration, to the great wonder of them that heard him, doing that in his tender years by himself, which many princes at their mature age seldom are wont to do but by others. And as he was a great noter of things that pertained to princely affairs, so he had a chest for every year, for the keeping of such records and matters as were passed and concluded by the council. He also would require from them a reason and cause for everything that passed their judgments. And of this chest he always kept the key about him. His notes also he cyphered in Greek letters, that those who waited on him should not read nor know what he had written. He had moreover great respect for justice, and to the despatch of poor men's suits, and would appoint hours and times with Master Cox, then Master of his requests, how and by what order they might be helped in their causes without long delay and attendance; and so also debate with him, that their matters might be heard and judged with equity.

Thus after the godly disposition of this king being declared, now we will describe the order and proceedings

which he followed in his administration and government of both the states, as well political as ecclesiastical. Who, after the decease of his father, coming to the crown, because he was of young and tender age, was committed to sixteen governors. Among whom, especially, the Lord Edward Seymour, Duke of Somerset, his uncle, was appointed as protector and overseer of him and of the commonwealth; a man not so highly advanced for his consanguinity as for his noble virtues, and especially for his favour to God's word. Through the endeavour and industry of Seymour, first, that monstrous hydra with six heads, the six articles I mean, (which devoured up so many men before,) was abolished and taken away. Then he restored the holy scriptures in the mother tongue, and masses he extinguished and abolished. After small beginnings, by little and little, greater things followed in the reformation of the churches. Then such as were in banishment for the danger of the truth, were again received to their country. To be short, a new face of things began now to appear, as it were in a stage, new players coming in, the old ones being thrust out. For the most part the bishops of churches and dioceses were changed. Such as had been dumb prelates before, were compelled to give place to others who would preach and take pains.

Besides, men of learning and notable knowledge were sent for out of foreign countries, and cordially received and promoted in this country, among whom was Peter Martyr, Martin Bucer, and Paul Phagius. Of whom the first taught at Oxford; the other two professed at Cambridge, and with no small commendation of the whole university. Of the old bishops, some were committed to one ward, some to another. Bonner, bishop of London, was committed to the Marshalsea, and soon after, for his contempt and misdemeanour was deposed from his bishopric. Gardiner, bishop of Winchester, with Tonstal, bishop of Durham, was cast into the Tower for his disobedience, where he kept his Christmas three years together, more worthy of some other place without the Tower, if it had pleased God otherwise not to have meant a further plague to this realm by that man.

But these meek and gentle times of king Edward, under the government of this noble protector, have this one commendation, that among the whole number of the popish sort, of whom some stole privily out of the realm, many were crafty dissemblers, some were open and manifest adversaries, yet of all that multitude there was not one man that lost his life. In short, during the whole time of the six years of this king, much tranquillity, and as it were a breathing-time, was granted to the whole church of England: so that the rage of persecution ceas ing, and the sword being taken out of the adversary's hand, there was now no danger to the godly, unless it were only by wealth and prosperity, which often brings more damage in corrupting men's minds, than any time of persecution or affliction.

Briefly, during all this time, neither in Smithfield nor in any other quarter of this realm, was any heard to suffer for any matter of religion, either papist or protestant, either for one opinion or another, except only two; one an Englishwoman, called Joan of Kent, and the other a Dutchman, named George.

Besides these two, there was none else in all king Edward's reign that died in any cause of religion; but one Thomas Dobbe, who in the beginning of this king's reign was apprehended and imprisoned for speaking against the idolatry of the mass, and died in the same prison.

This Thomas Dobbe, being a student and a master of arts in Cambridge, was brought up in the college called St. John's College, and was a fellow of the same, where he increased in the study of good letters; among his equals very forward; of nature and disposition simple and modest; of zeal towards God fervent; patient in injuries, and injurious to no man. At length this godly man, intending within himself to enter the Christian state of matrimony, resorted to a certain maiden not far off from where he dwelt. On which account he was greatly molested; and wickedly abused by three of that college, whose names were Hutchinson, Pindare, and Tayler.

who with their malicious handling, scornful dealing, rebukes, and contumelies, so much vexed the virtuous simplicity of the man, that they never left him; till at length they wearied him out of the college. Who there having no rest nor quietness, by the unreasonable and virulent handling of his adversaries, was compelled to seek some other place to settle himself. On coming up to London, he chanced to pass through St. Paul's church, where it happened that at the south side of the church there was a priest celebrating mass, being at the elevation as he passed by. The young man, replete with godly zeal, pitying the ignorance and idolatry of the people, in honouring so devoutly what the priest lifted up, was not able to forbear, but opening his mouth and turning to the people, he exhorted them not to honour the visible bread as God, which neither was God, nor yet ordained of God to be honoured, &c. For which he was apprehended by the Mayor, and accused to the archbishop of Canterbury, and committed to the Compter, where falling into a sickness, he died. Whose pardon notwithstanding was obtained of the lord Protector, and would have been brought him if he had lived. And thus much concerning Thomas Dobbe.

I find that in the first year of the reign of king Edward, there was one John Hume, servant to Master Lewnax, of Wresel, apprehended, accused, and sent up to the archbishop of Canterbury for these articles :

1. First for denying the sacrament (as it was then called of the altar) to be the real flesh and blood of Christ. 2. For saying that he never would take off his bonnet to it, even if he were to be burned for it.

3. For saying that if he should hear mass, he should be burned.

For this he was sent up by his master and mistress, aforesaid, with special letters to the archbishop, requiring him to be punished by law. But because I find no execution following, I therefore pass over this story.

These things premised, when this virtuous and godly young prince (endued as you have heard with special graces from God) was now peaceably established in his kingdom, and had a council about him, grave, wise, and zealous in God's cause, especially his uncle the duke of Somerset, he then most earnestly desired, as well the advancement of the true honour of Almighty God, and the planting of his sincere religion, as also the utter suppression and extirpation of all idolatry, superstition, | hypocrisy, and other enormities and abuses, throughout his realms and dominions: and therefore following, as is before expressed, the good example of king Josiah, he determined forthwith to enter into some reformation of religion in the church of England.

And as at his first entry, (notwithstanding his father's good beginning in abolishing the usurped power of antichrist,) he yet found most of his laws greatly against this zealous enterprise; he therefore purposed by the advice of his wise and honourable council, and of his own regal power and authority, somewhat to prosecute his godly purpose, until such time as by the consent of the whole estate of parliament he might establish a more free, perfect, and uniform order therein.

Whereupon, intending first a general visitation over all bishoprics within his realm, to redress the abuses in the same, he chose out certain wise, learned, discreet, and worshipful personages to be his commissioners in that behalf, and so dividing them into several companies, assigned to them several dioceses to visit; appointing likewise to every company one or two godly learned preachers, who at every session should in their preaching both instruct the people in the true doctrine of the gospel of Christ, and in all love and obedience to it, and also earnestly warn them against their old superstition and wonted idolatry. And that they might be more orderly directed in this commission, there were delivered to them certain injunctions and ecclesiastical orders drawn out by the king's learned council, which they should both inquire of, and also command in his majesty's behalf to be thenceforth observed by every person, to whom they severally appertained within their circuits.

In which it was first enjoined, that all ecclesiastical persons should themselves observe, and cause to be observed by others, all such statutes as were made for the abolishing of the bishop of Rome's usurped power, and establishing of the king's supreme authority, and that they should every one, four times in the year at least, in their public sermons declare to the people, that the one, being most arrogantly usurped against the word of God, was now justly taken away, and the other was to be obeyed of all his grace's subjects.

And again, that every ecclesiastical person, having a cure, should preach, or cause to be preached within their several cures, one sermon every quarter of a year. In which they should sincerely set forth the word of God, and exhort the people to the works of faith and mercy prescribed in the scriptures, and not to works devised by man's imagination, as going on pilgrimages and otherlike idolatrous superstitions, which they should also to the utmost of their power reprove and speak against, declaring that all grace and goodness ought only to be sought for at God's hand, and not at any other creature's; and that they should not only forthwith take down and destroy all such images as had been heretofore abused by pilgrimage or offerings within their cures ; but also should not thenceforth suffer any lights or other idolatrous oblation to be made or set up before any image that was yet suffered in the church.

Also that every holy-day (having no sermon in their church) they should immediately after the gospel distinctly read in the pulpit the Lord's Prayer, the Belief, and the Ten Commandments in the English tongue, exhorting the people not only to learn them, but also to teach them to their children and families, and also should charge all parents and governors of households, to bring up their youth in some good exercise or occupation, whereby they might afterwards serve the commonwealth, and not run about like vagabonds and idle loiterers, and thereby incur the danger of the laws.

And furthermore, that persons, having a cure, should see the holy sacraments of Christ reverently administered within their cures, and that if any of them (by special licence or other cases expressed in the statutes of this realm) should be at any time absent from their benefices, that then they should leave in their rooms some godly, learned, and discreet curate, that was able to instruct the people in all truth and godliness, not seeking themselves, but rather the profit of their flock.

And likewise, that they should see provided and set up in some most convenient and open place in every church, one great Bible in English, and one book of the paraphrases of Erasmus upon the gospels, both in English, that the people might reverently, without any argument or contention, read and hear the same at such times as they chose, and not to be prohibited by the parson and curate, but rather to be the more encouraged thereto.

And that the parsons and curates should not at any time (but for necessary causes) haunt any tavern or alehouse; neither should spend their time idly in unlawful games; but at every convenient leisure should give themselves to the reading or hearing of the holy scriptures.

Moreover, that in the time of confession, in every period of Lent, they should examine their parishioners, whether they could say the Lord's Prayer, the Ten Commandments, and the articles of the christian faith; and that if they could not, they should then reprove them, declaring further to them, that they ought not to presume to come to the Lord's table, without the true knowledge thereof, and earnest desire to fulfil them.

Also, that they should not admit any man to preach within their cures, but such as were lawfully licensed; and that those who had at any time before extolled and praised any idolatrous pilgrimage, or other superstition, should now openly recant before the people.

And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes, that then they should forthwith bring the same unto the king's council, or to some justice of peace.

And further, that learning and knowledge might be