"Commissary.

Both together do it, the words and the mind of the priest together; yea, the intent and the words together do it.'

"Sheterden. If the words and intention together change the substance, yet the cup must be his blood, and not the wine, for the words are, This cup is my blood,' and the intention, you say, was the wine, or else the words take no effect, but the intention only.' "Commissary.-'It was the intention of the priest be. fore he went to mass, without the words; for the priest did intend to do as holy church had ordained; then the intent made the sacrament to take effect.'

"Sheterden. If the sacraments take effect of the intent of the priest, and not of God's word, then many parishes having a priest that intends not, are utterly deceived, both in baptizing, and also worshipping that to be God, which is but bread, because for lack of the priest's intention, the words take no effect in it, so that by this it is doubtful, whether they worship Christ or bread, because it is doubtful what the priests intend !' After some farther conference the Commissary departed.

Afterwards he was examined before the bishop of Winchester, then Lord Chancellor, of which he gives the following account :

"I was called into a chamber before the lord chancellor, the suffragan, and others, priests I think for the most part. The lord chancellor stood at the table, who called me to him, and because I saw the cardinal was not there, I bowed myself and stood near.

"Then said he, I have sent for you, because I hear you are indicted for heresy; and being called before the commissioners, you will not answer nor submit yourself.' "I said, I did not refuse to answer; but I did plainly answer, that I had been in prison a long time, and it was reasonable that I should be charged or discharged for that, and not to be examined of articles to cover my wrong imprisonment, neither did I know any indictment against me. If there were any, it could not be just, for I was not abroad since the law was made.

"Winchester. He said, if thou wilt declare thyself to the church to be a christian, thou shalt go, and then you shall have a writ of wrong imprisonment,' &c.

"Sheterden.-I said I was not minded to sue now, but required to have justice. It might be that my conscience was not persuaded, nor would be in prison; seeing these things which I have learned were by God's law openly taught and received by authority of the realm.'

"Winchester.-He said it was never received, that I might speak against the sacrament.'

"Sheterden. I said 'against some opinion of the sacrament it was openly taught, and that when they preached to us, they took pains to set out the word of God in our tongue, that we might read and judge whether they said true or not; but now they take the light from us, and would have us believe it, because they say so, which is to me a strong argument.'

"Winchester. It was not a few that could be your guide, but the doctors and all the whole church; now whom wouldst thou believe? either the few or the many?'

"Sheterden. 'I did not believe for the few, nor for the many, but only for he that brings the word, and shows it to me to be so according to it.'

"Winchester. Well then if an Arian come to thee with scripture, thou wilt believe him, if he shew this text, My Father is greater than I ?'

"Sheterden.-I answered 'no, my lord, he must bring

me also the contrary place, and prove them both true, where he saith, I and my Father are one.'

"Winchester. Yea, that is in love, as we are one with him.'

"Sheterden.-I said that gloss would not stand with the rest of the scripture.'

"So after many words he came to the church's faith and ceremonies and images. And then I joined issue with him about the commandment against images.'

"Winchester. He said, 'that was done that no false thing should be made, as the heathen would worship a cat, because she killed mice.'

"Sheterden.-I said that it was plain that the law forbade not only such, but even to make an image of God to any manner of likeness.'

"Winchester.- Where find ye that?'

"Sheterden. --In the law where God gave them the commandments: for he said, 'Ye saw no similitude, but heard a voice only;' and added a reason why, lest they should make images. So that God would not shew his shape, because they should have no image of him who was the true God,' &c.

"Winchester.-He said, 'I made a goodly interpreta

tion.'

"Sheterden.-I said 'no, it was the text.'

"Then was the English bible brought. He made me find it; and so I read it aloud; and then he said, Lo, here thou mayest see, this is no more to forbid the image of God than of any other beast, fowl, or fish,' (the place was Deut. iv. 15-18.) 'I said it did plainly forbid to make any of these as an image of God, because no man could know what shape he was of. Therefore, no man might say of any image, this is an image of God.'

"Winchester.- Well; yet by your leave, so much as was seen we may represent, that is, of Christ and the Holy Ghost. The Father appeared to Daniel like an old man,' &c.

"Sheterden.-'That is no proof that we may make images contrary to the commandment: for though the Holy Ghost appeared like a dove, yet he was not like in shape, but in certain qualities, and therefore when I saw the dove which is God's creature, indeed I might remember the Spirit to be simple and loving,' &c.

"Winchester, somewhat moved, said I had learned my lesson, and asked who taught me, with many words; and he said he would prove how good and profitable images were to teach the unlearned, &c."

And thus much touching the examinations of Nicholas Sheterden and John Bland. Now to touch something also of the other martyrs, who at the same time were examined, and suffered with them together, to wit, Humphrey Middleton of Ashford, and John Frankesh, vicar of Rolvenden, in the diocese of Kent.

To the articles propounded to these persons, John Frankesh answered somewhat doubtfully, desiring further respite of fourteen days to deliberate, which was granted; John Bland answered firmly and distinctly, as you have heard before; Nicholas Sheterden and Humphrey Middleton answered also well. Middleton added, that he believed in his own God, saying, "My living God, and no dead God." Thacker only recanted, and was content to perform penance. Thus the four were condemned by the bishop of Dover, on the 25th day of June, A.D. 1555.

And so being given to the secular power, they were burned at Canterbury, on the 12th of July, at two stakes, but all in one fire; where they, in the sight of God and of his angels, and before men, like true soldiers of Jesus Christ, gave a constant testimony to the truth of his holy gospel.

The Prayer of Nicholas Sheterden before his death.

"O Lord my Gcd and Saviour, who art Lord in heaven and earth, maker of all things visible and invisible, I am the creature and work of thy hands; Lord God look upon me, and others of thy people, who at this time are oppressed by the worldly-minded for thy law's sake; yea, Lord, thy law itself is now trodden

under foot, and men's inventions exalted above it, and for that cause do I, and many thy creatures, refuse the glory, praise and commodities of this life, and do choose to suffer adversity, and to be banished; yea, to be burnt with the books of thy word, for the hope's sake that is laid up in store. For, Lord, thou knowest, if we would but seem to please men in things contrary to thy word, we might by their permission enjoy those commodities that others do, as wife, children, goods and friends, which all I acknowledge to be thy gifts, given to the end I should serve thee. And now, Lord, that the world will not suffer me to enjoin them, except I offend thy laws, behold I give unto thee my whole spirit, soul, and body, and lo! I leave here all the pleasures of this life, and do now leave the use of them for the hope's sake of eternal life purchased in Christ's blood, and promised to all them who fight on his side, and are content to suffer with him for his truth, whensoever the world and the devil shall persecute the same.

"O, Father! I do not presume to come to thee, in mine own righteousness; no, but only in the merits of thy dear Son my Saviour. For which excellent gift of salvation I cannot worthily praise thee, neither is my sacrifice worthy, or to be accepted with thee, in comparison of our bodies mortified, and obedient unto thy will; and now, Lord, whatsoever rebellion hath been, or is found in my members, against thy will, yet do I here give unto thee my body to the death, rather than I will use any strange worshipping, which I beseech thee accept at my hand for a pure sacrifice. Let this torment be to me the last enemy destroyed, even death, the end of misery, and the beginning of all joy, peace, and solace; and when the time of resurrection cometh, then let me enjoy again these members then glorified, which now are spoiled and consumed by the fire. O, Lord Jesus! receive my spirit into thy hands. Amen."

A Letter of Nicholas Sheterden to his Mother. "After my humble and bounden duty remembered, well-beloved mother, this shall be to wish you increase of grace and godly wisdom, that you may see and perceive the crafty bewitching of Satan, our mortal enemy, which, as I have divers times declared unto you, doth not openly shew himself in his own likeness, but under colour of devotion deceives them that keep not a diligent eye upon him; but having confidence in men's traditions and customs of the world, leaving the commandments of God, and testament of his Son Christ Jesus our Lord, do grow more into superstition and hypocrisy, than into wisdom and true holiness. For this is most true, that Satan, the enemy of souls, does by his ministers make many believe, that those things, which they compel us to for their stomach's sake, have many godly significations, although they are most contrary to God's will, as doubtless they are, even as did the serpent in Paradise to our first mother, Eve. What (said he) hath God commanded you shall not eat of all the trees in the garden? The woman said, of the fruits of the trees in the garden we may eat: but of the tree in the midst of the garden, said God, see ye eat not lest you die. Even so our ministers now-a-days, say, hath God commanded ye shall not make you any image or likeness of any thing? Yea, forsooth. Tush, say they, what harm can they do? May we not remember God the better, when we see his image or picture? For they are good books for the laymen; but indeed they be better for the priests, because they receive the offerings.

And look how truly the promise of the serpent was kept with Eve, so is the persuasion of our priests found true to us. For as Adam and Eve did become like God in knowing good and evil, so are we, in remembering God by his image. For Adam's eyes were so open, that he lost both innocency and righteousness, and was become most miserable of all creatures and even so we remember Christ so well by images, that we forget his commandments, and count his testament, confirmed in his blood, for stark madness or heresy; so miserably have we remembered him, that of all people we are most

blind and this follows upon our presumption, when we remember God by breaking of his law and therefore surely except we repent, God will shortly remember us in his wrath, and reward us with his plagues, as sure as there is a God it will come to pass.

"But I know the craftiness of them herein, (I thank God) who will say; Where went he to school? Is he wiser than our great doctors that studied all their life? And, lo, they say that it is good hay; although we smell musty ourselves, yet must we believe it is sweet, and then pay them well for their so saying, and all is safe. But I might say again, What, sir, be ye wiser than Christ, and God his Father, or the Holy Ghost? What, wiser than the prophets, and the holy apostles, and all the holy martyrs? I pray you, sir, where had you your high learning? Is it higher than God (being in heaven) is able to reach, or have ye set it lower in hell than ever Christ durst to venture? For it is some strange learn. ing belike, that Christ and his apostles could never attain to the knowledge of it. But vain men are never without some shift: for peradventure they will not be ashamed to say, that Christ coming on his Father's mes sage, did forget half his errand by the way. For I dare say, the greater half of their ceremonies were never commanded by Christ: Yea, I doubt it would be hard to find one in the church perfectly as he left it: so Romishly hath antichrist turned the church upside down for lucre's sake.

"Beloved mother, as I have oftentimes said unto you, even so now I beseech you from my very heart in Christ, to consider your own soul's health is offered you; do not cast it off: we have not long time here. Why should we deceive ourselves either for ease of our flesh, or for the winning of this world's treasure: I know that some will say to you, Why should we condemn our fathers that lived thus? God forbid that we should condemn any that did according to their knowledge. But let us take heed that they condemn us not, for if they had heard the word as we have, and had been warned as we have, it is to be thought that they would more thankfully have received it than we do: yea, they were more faithful in what they knew, than many now are. There fore they shall be our condemnation, if we do not embrace this grace offered us. And surely look how many of them God will accept and save, those we shall never see, nor have any part among them: for our disobe dience is more great than their ignorance. Wherefore if we will meet our fathers in bliss and joy, let us not refuse his mercy offered more largely to us than to them, even according to Christ's promise, which said, after such great ignorance as to seek him from country to country, and find him not; Yet shall the gospel,' saith he, be preached in all the world, and then shall the end come.'

"And now let us know the time of our visitation, and not turn back again, seeing we are once delivered: for surely God will not bear it at our hands to turn back. ward. O remember Lot's wife. God must needs punish out of hand our shameful backsliding, either with induration and hardness of heart, so that they shall persecute his church and his true servants, or else reward it with open vengeance and plagues. And therefore, good mother, accept this my simple letter as a fruit of my love and obedience to you. Would God we might be so knit in faith, and trust in God's word and promises here in this life, as we might together enjoy the bliss and consolation of eternal life; which I desire and seek above all worldly treasure, as ye partly know. If I would seek the good will of men contrary to my conscience, I could make some my friends which now peradventure are jealous over me amiss. But I thank God, let them weigh the matter between God and their consciences, and they have no just cause so to do: Nevertheless I pray they would yet refrain and put their matter and mine into the balance of God's most holy word, there to be weighed by the mind of the Holy Ghost, expressed unto us by the holy patriarchs and prophets, and by Jesus Christ our only Saviour and mediator, and by his holy apostles; and then I doubt not, but our matter

"I wish you health in Christ, true knowledge of his word, and a faithful obedient heart to the same. It is shewed me, my brother, that you wished me by a letter to a friend of yours, to persuade me, that I should be ruled by mine uncle, who saith, he will bestow his goods very largely upon me, if I should not stand too high in mine own conceit. But, my good brother, I trust ye do not judge so evil of me, that I should have a faith to sell for money. For though he or you were able to give me the treasure of the whole country, yet I thank my Lord God, I do judge it but a heap of dung, in respect of the treasure hid within ; yet I do esteem a buckle of your shoe, if it come with good will. And for to be counselled and ruled by him or you, or any other my friends, I do not, neither have I refused it, if they require no more of me than my power, and that which belongs to mortal men. But if they require of me any thing which pertains to God duly, there is neither high nor low, friend nor foe, I trust in God, shall get it of me; nor yet the angels in heaven.

"For though I be not learned, (as the vain men of the world call learning) yet, I thank my Lord God, I have learned out of God's book, to know God from his creatures, and to know Christ from his sacraments, and to put a difference between the merits of Christ's passion and his supper, and a difference between the water of baptism, and the Holy Ghost, and not to mix and mingle all things confusedly together: so that if one ask me a question or a reason of my faith, I must be so ignorant as to say thus, 'I believe as the holy church believes:' if he ask me what is the order of that faith, I should be so ignorant that I could not discern God from his creatures, nor Christ from his sacraments; if I should so monstrously utter my faith, that I were not able to judge between Christ's birth and his burial, nor which were first, his mortification, or his glorification, who would believe that my faith were sound?

"For some affirm that Christ did not give to his apostles a mortal and a passible body, but an immortal and glorified body, so that he should have a glorified body before his death, and so his glorification was before his resurrection; and that he was risen before he was crucified, and crucified before his baptism, and then they may as well say, he was baptised before his birth, and born before he was conceived, and conceived before he was promised, and that were even right antichrist to turn all things backward, and then say, 'Oh, ye must believe, for God is Almighty, he can do all things,' &c. True it is, that God is Almighty indeed, and yet I may not believe things contrary to his word, that Christ's body was glorified before he died: for God's omnipotency doth not stand in things contrary to his will, but in performing his will at his pleasure in time, neither does he require of us to judge or believe of his Almighty power, that he hath made the end of the world to come before the beginning, or yet the fruit to come before the blossom, and yet is he nevertheless Almighty.

"But if peradventure you shall think with yourself, why they are learned; it were a marvel but they should know what is the truth, as well as others, who never kept any such study, &c. To that I answer, that if they had studied God's word, the author of truth, as they have done logic, and duns, with the legend of lies, they should have been as expert in the truth, as they be now in weak reasons. But thus has God fulfilled his promise, that such should be deluded with lies, who would not believe nor walk in his truth.

"And again; this is a good cause to make us think surely, that this was the cause that God gave them over at the first to error, after the apostles' time by little and littie, as they grew in sin. For seeing we had his truth now among us a few years, because we did not obey

it, we see what a sudden change God hath brought upon us for our sins' sake. And why should not we think that this and such like disobedience was the cause that God took his word from all Christendom at the first, and cast a darkness upon them that would not walk in his light? For it is evident enough to see how unlike their doings are to Christ's and his apostles': and that seen, either we must judge Christ's doings very slender, and theirs good, or else that indeed they are the very antichrists, which should come and turn all things out of frame. Thus I have been bold to trouble you, which I trust shall not be altogether in vain. Pray for me as I do for you.

"Your brother, NICHOLAS SHETERDEN,

prisoner for the truth, in Westgate."

Another Letter of Nicholas Sheterden to his Mother. "Oh! my good mother, whom I love with reverence in the Lord, and according to my duty, I desire your favourable blessing and forgiveness, of all my misdeeds towards you. Oh! my good mother, in few words, I wish you the same salvation, which I hope myself to feel, and partly taste of before this comes to you to read; and in the resurrection, I verily believe to have it more perfectly in body and soul joined together for ever; and in that day God grant you to see my face with joy: but, dear mother, then beware of that great idolatry, and blasphemous mass. Oh! let not that be your God, which mice and worms can devour. Behold, I call heaven and earth to record, that it is no God, yea, the fire that consumeth it, and the moistness that causeth it to mould, and I take Christ's testament to witness, that it is none of his ordinances, but a mere invention of men, and a snare to catch innocents' blood; and now that God hath shewed it unto you, be warned in time. Oh! give over old customs, and become new in the truth. What state soever your father be in, leave that to God; and let us follow the counsel of his word. Dear mother, embrace it with hearty affection, read it with obedience, let it be your pastime; but yet cast off all carnal affections, and love of worldly things: so shall we meet in joy at the last day, or else I bid you farewell for evermore: Oh! farewell my friends and lovers all, God grant me to see your faces in joy. Amen.

"From Westgate, the 11th of July, 1555. Your Child, written with his hand, and sealed with his blood, NICHOLAS SHETERDEN, being appointed to be slain."

The day after the condemnation of these godly men, which was the 26th day of July, there were also condemned for the same articles, W. Coker, W. Hopper of Cambrook, Henry Laurence, Richard Wright of Ashford, W. Stere of Ashford. But because the execution of these martyrs pertaineth not to this month, more shall be said, the Lord willing, when we come to the month of August.

In the same month followed the death and martyrdom of Nicholas Hall, and Christopher Waid of Dartford, who were condemned by Maurice, bishop of Rochester, about the last day of the month of June. The six articles ministered to them were of the same ordinary course and effect with the articles of the other martyrs before specified; and sentence of condemnation was pronounced by Maurice the bishop against them, after the common course in condemning all other like servants of Christ. Nicholas Hall was burned at, Rochester about the 19th day of July.

With Hall and Waid, in the same month of July, three others were condemned by Maurice, the bishop aforenamed, whose names were Joan Beach, widow; John Harpol, of Rochester; and Margery Polley. Of Margery Polley, touching her examination and condemnation here follows the account.

The Martyrdom of Margery Polley.

Margery Polley, widow, was accused and brought before Maurice, bishop of Rochester, about the begin

ning of June. The bishop, according to the pontifical solemnity of that church, rising up out of the chair, in a high swelling style to dash the poor woman, began in these words:

"We, Maurice, by the sufferance of God bishop of Rochester, proceeding of our mere office in a cause of heresy, against thee, Margery Polley, of the parish of Pepingbery, of our diocese and jurisdiction of Rochester, do lay and object against thee all and singular these articles ensuing. To the which, and to every parcel of them, we require of thee a true, full, and plain answer, by virtue of thine oath thereupon to be given," &c.

Thus the oath being administered, and the articles commenced against her, which articles were the same that were ministered to others before, she so framed her answers, that she neither allowed the deity of their sacrament, nor the absurdity of their mass. For which sentence was read against her about the beginning of June. But because her death followed not upon the same, we will therefore defer treating of it to the due place and time.

The Martyrdom of Christopher Waid.

Christopher Waid, of Dartford, in the county of Kent, linen-weaver, was condemned by Maurice, bishop of Rochester, and appointed to be burned at Dartford. At the day appointed for his execution, which was in the month of July, there was early in the morning carried out of the town, in a cart, a stake, and therewith many bundles of reeds, to a place a quarter of a mile out of the town, called the Brimth, into a gravel pit, the common place of the execution of felons. Thither, also, was brought a load of broom-fagots, with other fagots and tall wood, to which place the people of the country resorted in great numbers, and there awaited his coming. About ten o'clock, the sheriff, with a number of other gentlemen, who were appointed to assist him, came riding to the place; and with them Waid, at whose side was riding, pinioned, Margery Polley of Tunbridge, who were both singing a psalm. Margery, as soon as she saw afar off the multitude gathered about the place where Waid was to suffer, said to him very loud and cheerfully, "You may rejoice, Waid, to see such a company gathered to celebrate your marriage this day." And so passing by the place, they were carried to the town, where Margery was kept until the sheriff returned from Waid's execution. Waid being made ready, and stripped of his clothes in an inn, he had brought to him a long white shirt from his wife, which he put on; he was then pinioned, and led to the Brimth; and coming straight to the stake, he took it in his arms, embraced it, and set his back to it, and stept into a pitch-barrel; then a smith brought a hoop of iron, and with two staples made him fast to the stake under his arms.

As soon as he was thus fixed, he repeated, with his hands and eyes lifted up to heaven, with a cheerful and loud voice, the last verse of the lxxxvi. Psalm, "Shew me a token for good; that they which hate me may see it, and be ashamed; because thou, Lord, hast helped me, and comforted me." Near to the stake was a little hill, and upon the top of it were erected four stayes, with a covering round about like a pulpit: into this place, as Waid was thus praying at the stake, a friar entered with a book in his hand; when Waid saw him he cried earnestly to the people, to take heed of the doctrine of the whore of Babylon, exhorting them to embrace the doctrine of the gospel preached in King Edward's days; but the sheriff interrupted him, saying, "Be quiet, Waid, and die patiently." "I am," said he, "I thank God, quiet, master sheriff, and so trust to die." All this while the friar stood still looking over the coverlet, as though he would have uttered something: but Waid very mightily admonished the people to beware of that doctrine; which, when the friar perceived, whether he were amazed, or could have no audience of the people, withdrew out of the place immediately, without speaking a word, and went away down

to the town. Then the reeds being placed about him, he pulled them, and embraced them in his arms, always with his hands making an opening about his face, that his voice might be heard. Then the fire being put to him, he cried to God often, "Lord Jesus, receive my soul;" without any token or sign of impatience in the fire; till at length, when the fire was thoroughly kindled, he was not heard to speak, but continued to hold up his hands over his head towards heaven.

The burning of Dirick Carver and John Launder.

On the twenty-second of July, there was burned at Lewes, in the county of Sussex, one Dirick Carver; and, on the next day, was also burned at Stening, another man named John Launder. These two men, with others, had been apprehended about the end of October, 1554, while they were at prayer in the dwelling-house of Dirick; and were sent up to the queen's council. After examination they were sent as prisoners to Newgate, there to attend the leisure of Bonner, bishop of London. They were brought by the keeper of the prison on the eighth of June, into the bishop's chamber at his house in London; and there being examined upon many points of religion, they made their several confessions, subscribing and signing them with their own hands. Which being read, the bishop objected to them certain other articles, causing them to swear truly and directly to answer thereto; which articles they confessed to be true, referring themselves chiefly to their former confessions.

This done, after long persuasions and fair exhortations, they were demanded whether they would stand to their answers. Launder said, "I will never go from these answers so long as 1 live." The other also confirmed the same, and therefore they were commanded to appear again before the bishop in the consistory of St. Paul's, on the tenth day of the month.

The Confession of Dirick Carver, before Bonner.

"Dirick Carver, beer-brewer, of Brighthelmston, in the county of Sussex, where he hath dwelt by the space of eight or nine years; born in the village of Dilson by Stockom in the land of Luke, forty years of age, or thereabout, and now prisoner in Newgate, where he hath remained and continued at the council's commandment, since Allhallows day last past, being examined con cerning his faith and belief in the sacrament of the altar, saith, that he hath, and doth believe, that the very substance of the body and blood of Christ is not in the said sacrament, and that there is no other substance remaining in the said sacrament after the words spoken by the priest, but only the substance of bread and wine.

"Also, being examined concerning the mass in Latin, now used in the popish church of England, he believeth that there is no sacrifice in the mass, and that there is in it no salvation for a christian man, except it should be said in the mother tongue, that he might understand it; and concerning the ceremonies of the church, he saith and believeth, that they are not profitable to a christian

man.

"Also, being examined concerning auricular confes sion, he answereth, That he hath and doth believe, that it is necessary to go to a good priest for good counsel; but the absolution of the priest, laying his hand upon any man's head, as is now used, is nothing profitable to a christian man's salvation. And further he saith, that he hath not been confessed, nor received the sacrament of the altar, since the coronation of the queen that

now is.

Also, concerning the faith and religion now taught, set forth, and believed in the said church of England, he answereth and believeth, that the faith and doctrine now taught, set forth, and used in the said church of England, is not agreeable to God's word. And, furthermore, he saith, that Bishop Hooper, Cardmaker, Rogers, and others of their opinion, who were of late burned, were good christian men, and did preach the true doc trine of Christ as he believeth; and saith that they and

shed their blood in the same doctrine, which was by the power of God, as he saith and believeth.

:

"And further being examined, he saith, That since the queen's coronation, he hath had the Bible and Psalter in English, read in his house at Brighthelmston divers times, and likewise since his coming into Newgate but the keeper hearing thereof, did take them away; and saith also, that about a twelvemonth now past, he had the English procession said in his house, with other English prayers. And further saith, that Thomas Iveson, John Launder, and William Vesie, being prisoners with him in Newgate, were taken with this examinate in his house at Brighthelmston, as they were hearing of the gospel, then read in English, a little before Allhallows day last past, and brought into the court and being examined thereupon by the council, were committed by them to prison in Newgate."

The Confession of John Launder, before Bonner. "John Launder, husbandman, of the parish of Godstone, in the county of Surrey, of the age of twenty-five years, born at Godstone; being examined, doth confess and say, that about two days next before Allhallows-eve, last past, this examinate and one Dirick Carver, Thomas Iveson, William Vesie, with other persons to the number of twelve, (being altogether in their prayers, saying the service in English, set forth in the time of King Edward VI., in the house of the said Dirick, situate at Brighthelmston in Sussex) were apprehended by one Master Edward Gage, and by him sent up hither to London, to the king and queen's council, and by them (upon his examination) committed to Newgate, where he, with his said other companions, hath ever since remained in prison.

"And further being examined, he doth confess and say, that the occasion of his coming to the said Brighthelmston was upon certain business there to be done for his father and so being there, and hearing that the said Dirick was a man that did much favour the gospel, this examinate did resort to his house and company, whom before that time he did never see or know, and by reason of that his resort, he was apprehended as before: And further doth confess and believe, that there is here in earth one whole and universal catholic church, whereof the members are dispersed throughout the world, and doth believe also, that the same church doth set forth and teach only two sacraments, the sacrament of baptisin, and the sacrament of the supper of our Lord. And whosoever doth teach or use any more sacraments, or yet any ceremonies, he doth not believe that they are of the catholic church, but abhors them from the bottom of his heart: And doth further say and believe, that all the service, sacrifices, and ceremonies, now used in this realm of England (yea, and in all other parts of the world, which hath been used after the same manner) are erroneous and naught, and contrary to Christ's institution, and the determination of Christ's catholic church, whereof he believeth that he himself is a member.

"Also, he doth confess and believe, that in the sacrament, now called the sacrament of the altar, there is not really, and truly contained, under the forms of bread and wine, the very natural body and blood of Christ in substance: but his belief and faith therein is, that when he receives the material bread and wine he receives the same in remembrance of Christ's death and passion, and so receiving it, he eats and drinks Christ's body and blood by faith, and no other way as he believeth.

"And, moreover, he doth confess, say, and believe, that the mass now used in the realm of England, or elsewhere, in all Christendom, is naught and abominable, and directly against God's word and his catholic church; and that there is nothing said or used in it good and profitable. For he saith, that although the Gloria in excelsis, the Creed, Sanctus, Paternoster, Agnus, and other parts of the mass are of themselves good and profitable, yet the same being used amongst other things that are naught and superfluous in the mass, the same good things do become naught also, as he believeth.

"Also, he doth believe and confess that auricular confession is not necessary to be made to any priest, or to any other creature, but every person ought to acknowledge and confess his sins only to God; and also that no person hath any authority to absolve any man from his sins, and also believeth that the right and true way (according to the scriptures) after a man hath fallen from grace to sin, to arise to Christ again, is to be sorry for his offences, and to do the same or the like no more; and not to make any auricular confession of them to the priest, neither to take absolution for them at the priest's hands. All which his said opinions he hath believed by the space of these seven or eight years past, and in that time hath divers and many times openly argued and defended the same, as he saith," &c.

On the tenth of June these two persons, with others, were brought by the keeper to the bishop's consistory, where the bishop beginning with Dirick Carver, caused his confession with the articles and answers to be read to him, asking him whether he would stand to them. Dirick answered, that he would: "For your doctrine," said he, "is poison and sorcery. If Christ were here, you would put him to a worse death than he was put to before. You say that you can make a god; you can make a pudding as well. Your ceremonies in the church are beggary and poison. And further I say, that auricular confession is contrary to God's word, and very poison:" with divers other such words.

The bishop seeing his constancy, and that neither his accustomed flatteries, nor yet his cruel threatenings, could move this good man to incline to their idolatry, pronounced his usual and general blessing (i. e. sentence of condemnation to be burned), both on Dirick Carver and John Launder, who remained in the same constancy, and therefore they were both delivered to the sheriffs, and afterwards were conveyed to the places above-named, and there most joyfully gave their bodies to be burned in the fire, and their souls into the hands of Almighty God, by Jesus Christ, who has assured them of a better hope of life.

This Dirick 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 Lewes to be burned, the people called upon him, beseeching God to strengthen him in the faith of Jesus Christ. He thanked them, and prayed to God, that of his mercy he would strengthen them in the faith. As he came to the stake, he kneeled down and made his prayers, and the sheriff made haste.

Then his book was thrown into the pitch-barrel, and when he had stripped himself as a joyful member of God, he went into the barrel himself. And as soon as he came in, he took up the book and threw it among the people; and then the sheriff commanded in the king and queen's name, on pain of death, to throw in the book again; and immediately Dirick spake with a joyful voice, saying

:

And

"Dear brethren and sisters, witness to you all, that I am come to seal with my blood, Christ's gospel, because I know that it is true: it is not unknown to all of you, that it has been truly preached here in Lewes, and in all places of England, and that now it is not. because I will not deny God's gospel, and be obedient to man's laws, I am condemned to die. Dear brethren and sisters, as many of you as believe in the Father, the Son, and the Holy Ghost, unto everlasting life, see you do the works appertaining to such belief. many of you as believe in the pope of Rome, or any of his laws, which he sets forth in these days, you believe to your utter condemnation; and except the great mercy of God prevents you, you shall burn in hell perpetually."

And as

Immediately the sheriff spake to him, and said, "If thou dost not believe on the pope, thou art damned body and soul." And further the sheriff said to him, "Speak to thy God, that he may deliver thee now, or else to strike me down for an example to this people." But this faithful martyr said, "The Lord forgive you your sayings."