man,

to them; who looking over to them, stopped and saluted them, saying, that they looked like men that meant no hurt. Then one of the company asked the if he could tell whose close that was, and whether they might be so bold to sit there. Yea, said he, for that you seem to me such persons as intend no harm, and so departed. Within a quarter of an hour after, comes the constable of Islington, with six or seven others, accompanying him in the same business, one with a bow, another with a bill, and others with their weapons likewise. Which six or seven persons the constable left a little behind him in a close place, there to be ready if need should be, while he with one with him, should go and view them before. Who so doing, came through them, looking and viewing what they were doing, and what books they had; and so going a little forward, and returning back again, bade them deliver their books. They understanding that he was constable, refused not to do so. With that comes forth the rest of his fellows, who bade them stand, and not depart. They answered again, they would be obedient and ready to go whithersoever they would have them, and so were they first carried to a brewhouse but a little way off, while some of the soldiers ran to the justice next at hand. But the justice was not at home; whereupon they were had to Sir Roger Cholmley. In the mean time some of the women, being of the number of forty persons, escaped away from them, some in the close, some before they came to the brewhouse. For so they were carried, ten with one man, eight with another, and with some more, with some less, in such sort as it was not hard for them to escape that would. In fine, they that were carried to Sir Roger Cholmley, were twenty-seven, Sir Roger Cholmley and the recorder taking their names on paper and calling them one by one, so many as answered to their names, he sent to Newgate. The number of them that answered, and that were sent to Newgate, was twenty and two.

To whom word was sent by the keeper, that if they would hear a mass, they should all be delivered; of these two and twenty, thirteen were burnt. In Smithfield seven, at Brentford six. In prison two died in Whitsun-week.

Seven of them who remained, escaped with their lives, although not without much trouble, yet, as God would, without burning.

The first seven were brought forth to examination before Bonner, and so having their condemnation, were burnt in Smithfield. The other six followed not long after, and suffered at Brentford.

Concerning the examination and condemnation of these who were apprehended at Islington, seven first were produced before Bonner, the 14th of June, to make answer to such articles and interrogatories, as should be ministered unto them.

Articles.

"1. That you, being within the city and diocese of London, have not, according to the common custom of the catholic church of this realm of England, come to your own parish church, nor yet to the cathedral church of this city and diocese of London, to hear devoutly and christianly the matins, the mass, the evensong, sung or said there in the Latin tongue, after the common usage and manner of the church of this realm.

"2. That you have not come to any of the said churches to pray, to go in procession, or to exercise yourselves there in godly and laudable exercises.

"3. That you have not conformed yourselves duly to all the laudable customs, rites, and ceremonies of any of the said churches.

"4. You have not been confessed at due times and places to your own curate, of your sins.

"5. You have not received at your said curate's hands (as of the minister of Christ) absolution of your

sins.

"7. You have not faithfully and truly believed, that in the said sacrament of the altar, there is really and truly the very body and blood of Christ.

8. You have not by your mouth, nor otherwise by your deed, expressed or declared, in anywise, that you without wavering or doubting do think and believe, that the faith and religion now observed in the church of England, is a true faith and religion in all points.

9. You have not made any signification that you do indeed approve, or allow in anywise the common service in Latin, here observed and kept in the church of this realm of England.

10. You have not believed, nor do believe at this present, that the service in Latin, commonly used and observed in the church of this realm, is good and lawful, and not against the word of God.

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"11. You have in times past, liked, allowed, and approved as good and godly, and so do like, allow, and approve at this present, the service in English, the books of common prayer, the books of communion, and the religion set forth and used in the time of king Edward VI., especially as it was set forth and used in the latter days of the said king Edward.

"12. You have in times past been very desirous, and so are at this present, that the said English service, the said book of common prayer, the said book of communion, and the said religion and faith so set forth and used in king Edward's time, might now again be restored, set forth and used, and yourself freely at your liberty, without any restraint or hindrance to use it, and also in all points and things to do therein, as you did, especially in the latter days of Edward VI.

13. You have of late been charitably sent to from me the bishop of London, and also by mouth exhorted, that where of late you did leave your churches, and went in the time of divine service into the fields and profane places, to read English psalms, and certain English books, you would leave off that, and being out of prison, and at your liberty, come into your own parish churches, there to hear matins, mass, and evensong, after the common order of the churches of this realm, and to make due confession of your sins to your own curate, and receive at his hands (as of the minister of Christ, having therein sufficient authority) absolution of your sins, hear mass, receive the sacrament of the altar with a true faith, according to the belief of the catholic church, and observe all other the rites and customs of the said catholic church used in this realm of England, as well in going in procession after the cross, as also otherwise generally.

"14. You being so required, have refused, and do refuse so to do, saying, amongst other vain and light words, that forasmuch as you were imprisoned for the space of six weeks, not knowing wherewith you were charged, your petition should be and was, that you might first answer to your former cause, and then you would be ready to answer me the said bishop to all that by me should be laid to your charge."

After faithfully and courageously answering to all these articles, they were remanded to prison till the day of condemnation, on which day the bishop dissevering them one from another, proceeded with them severally, beginning with Reinald Eastland, who there declared that he had been uncharitably treated since his imprisonment. Then being required to reconcile himself again to the catholic faith, and go from his opinions; he said, that he knew nothing why he should recant; and therefore would not conform himself in that behalf, &c., and so the sentence was read against him, and he given to the secular power.

After him was called in John Holiday, who likewise being advertised to renounce his heresies, as they called them, and to return to the unity of their church, said, that he was no heretic, nor did hold any heresy, neither any opinion contrary to the catholic faith, he likewise persisting in the same, the sentence was pronounced against him, condemning him to be burnt.

Next to him was condemned, with the like sentence. Henry Pond, because he would not submit himself to the Romish church, saying to Bonner, that he had done or

spoken nothing whereof he was or would be sorry, but that he did hold the truth of God, and no heresy, &c.

After whom next followed John Floyd, who likewise denied to be of the pope's church, and spoke his mind of the Latin service, that the prayers made to saints is idolatry, and that the service in Latin is profitable to none, but only to such as understand the Latin. Moreover, being charged by Bonner of heresy, and saying, that whatever he and such others now-a-days do, all is heresy; for this he was condemned with the same sentence, and so by the secular power was sent away.

Then Robert Southam, after him Matthew Ricarby, and last of all Roger Holland were severally produced. This Roger Holland, with his fellows, standing to their answers, and refusing to acknowledge the doctrine of the Romish church, were altogether condemned, the sentence being read against them, and so all seven by secular magistrates being sent away to Newgate, the 17th of June, not long after, about the 27th of the month, they were taken to Smithfield, and there ended their lives in the glorious cause of Christ's gospel. Whose particular examinations came not to our hands; saving only the examinations of R. Holland, which here follow as we received them of certain, who were present at the time.

Register." How sayest thou? Wilt thou submit thyself unto my lord, before thou art entered into the book of contempt?"

Holland." I never meant but to submit myself to the magistrate, as I learn of St. Paul to the Romans, chap. xiii." and so he recited the text.

Chadsey." Then I see you are no anabaptist." Holland." I mean not yet to be a papist; for they and the anabaptists agree on this point, not to submit themselves to any other prince or magistrate, than those who must first be sworn to maintain them and their doings."

Bonner. "I perceive thou wilt be ruled by no good counsel, for any thing that either I, or your friends, or any other can say."

Holland." I may say to you, my lord, as St. Paul said to Felix, and unto the Jews. It is not unknown to my master whom I am an apprentice with, that I was of this your blind religion that now is taught, and therein did obstinately and wilfully remain, until the latter end of Edward's reign; having that liberty under your auricular confession, that I made no conscience of sin, but trusted in the priest's absolution, he for money doing some penance also for me: which after I had given, I cared no further what offences I did, no more than he could after he had my money, whether he tasted bread and water for me or not; so that swearing, and all other vices I accounted no offence of danger, so long as I could have them absolved for money. So straitly did I observe your rules of religion, that I would have ashes upon Ashwednesday, though I had used ever so much wickedness at night. And although I could not in conscience eat flesh upon the Friday, yet in swearing, drinking, or gambling all the night long, I made no conscience at all. And thus was I brought up, and herein have I continued till now of late, that God has opened the light of his word, and called me by his grace to repentance of my former idolatry and wicked life. And now to your antiquity, unity, and universality I am unlearned. I have no sophistry to shift my reason with; but the truth I trust I have, which needs no painted colours to set her forth. The antiquity of our church is not from pope Nicholas, or pope Joan, but our church is from the beginning, even from the time that God said unto Adam, that the seed of the woman should break the serpent's head; and so to faithful Noah; to Abraham, Isaac, and Jacob, to whom it was promised, that their seed should multiply as the stars in the sky; and so to Moses, David, and all the holy fathers that were from the beginning, unto the birth of our Saviour Christ. All they that believed these promises were of the church, though the numbers were oftentimes but few and small, as in Elias's time, when he thought there was none but he, that had not bowed the knee to Baal, when God had reserved seven

and I trust there are seven hundred thousand more than I know of, that have not bowed their knees to the idol your mass; the upholding whereof is your bloody cruelty, while you daily persecute Elias and the servants of God, forcing them, as Daniel was in his chamber, secretly to serve the Lord their God; and even as we by your cruelty are forced in the fields to pray to God, that his holy word may be once again truly preached amongst us, and that he would mitigate and shorten these idolatrous and bloody days, wherein all cruelty reigns. Moreover, in our church have been the apostles and evangelists, the martyrs and confessors of Christ, that have at all times and in all ages been persecuted for the testimony of the word of God. But for the upholding of your church and religion, what antiquity can you shew? yea, the mass, that idol and chief pillar of your religion, is not yet four hundred years old, and some of your masses are younger, as that mass of Thomas à Becket the traitor, wherein you pray-that you may be saved by the blood of St. Thomas. And as for your Latin service, what are we of the laity the bet ter for it? I think he that should hear your priests mumble up their service, although he did well understand Latin, yet should he understand only a few words, the priests do so champ them and chew them, and post so fast, that neither they understand what they say, nor they that hear them; and in the mean time the people, when they should pray with the priest, are set to their beads to pray our Lady's Psalter. So crafty is Satan to devise these his dreams, which you defend with fagot and fire, to quench the light of the word of God: which, as David saith, should be a lantern to our feet. And again, wherein shall a young man direct his ways, but by the word of God? And yet you will hide it from us in a tongue unknown. St. Paul had rather in the church to have five words spoken with understanding, than ten thousand in an unknown tongue; and yet will you have your Latin service and praying in a strange tongue, whereof the people are utterly ignorant, to be of such antiquity? The Greek church, and a good part of Christendom besides, never received your service in an unknown tongue, but in their own natural language, which all the people un. derstand; neither yet your transubstantiation, your receiving the sacrament in one kind only, your purgatory, your images, &c. As for the unity which is in your church, what is it else but treason, murder, poisoning one another, idolatry, superstition, wickedness? What unity was in your church, when there were three popes at once? Where was your head of unity when you had a woman pope?"

Here he was interrupted, and could not be suffered to proceed; but, said the bishop, "these thy words are very blasphemy, and by the means of thy friends thou hast been suffered to speak, and thou art over malapert to teach any here. Therefore, keeper, take him away.”

The day that Henry Pond and the rest were brought forth again to be examined, Doctor Chedsey said, "Hol land, I trust you have now better considered of the church than you did before."

"

Holland. I consider thus much-that out of the church there is no salvation, as the ancient doctors say." Bonner." That is well said. But you mean, I trust, the church of Rome?"

Holland." I mean that church which hath Christ for her head; which also hath his words and his sacraments according to his word and institution."

Chedsey." Is that a testament you have in your

hand?"

Holland."Yea, it is the New Testament. You will find no fault with the translation. It is your own translation; it is according to the great bible."

Bonner." How say you? How do you know it is the testament of Christ, but only by the church? For the church of Rome hath and doth preserve it, and out of it has made decrees, ordinances, and true expositions."

Then said the bishop-"Such unlearned wild heads as thou and others, would be expositors of the scripture. Would you then that the ancient and learned, as there be some here as well as I, should be taught of you?" Holland.-"Youth delighteth in vanity. My wildness hath been somewhat the more by your doctrine, than ever I learned out of this book of God. But, my lord, I think some of the old doctors say,-If a poor layman bring his reason and argument out of the word of God, he is to be credited before the learned, though they be never so great doctors. For the gift of knowledge was taken from the learned doctors, and given to poor fishermen. Notwithstanding I am ready to be instructed by the church."

Bonner." That is very well said. But you must understand that the church of Rome is the catholic 12 church."

The last examination of Roger Holland was, when he with his fellow prisoners were brought into the consistory, and there excommunicated, save Roger. Now the bishop, hoping to win him with fair and flattering words, began after this manner:

Bonner." I have divers time called thee to my house, and have conferred with thee, and being not learned in the Latin tongue, it appears to me thou art of good memory, and of a very sensible talk, but something overhasty, which is a natural failing to some men. And surely they are not the worst natured men. For I myself am now and then hasty, but mine anger is soon past. So, I have a good opinion of you, that you will not cast yourself headlong from the church of your parents and your friends that are here, very good catholics, as is reported to me. And as I mean thee good, so play the wise man's part, and come home like the lost son, and say, I have run into the church of schismatics and heretics, from the catholic church of Rome; and you shall, I warrant you, not only find favour at God's hands, but the church that hath authority, shall absolve you, and put new garments upon you, and kill the fatling to make thee good cheer with, that is, in so doing, as meat doth refresh and cherish the body, so shalt thou find as much quietness of conscience in coming home to the church, as did the hungry son that had been fed with the hogs, as you have done with these heretics that sever themselves from the church. I give them a homely name, but they are worse (putting his hand to his cap for reverence sake) than hogs. For they know the church, and will not follow it. If I should say thus much to a Turk, he would, I think, believe me. But, if I did not bear thee and thy friends good will, I would not have said so much as I have done, but I would have let mine ordinary alone with you. Well, how say you? Do you not believe, that after the priest hath spoken the words of consecration, there remains the body of Christ really and corporeally under the forms of bread and wine? I mean the self-same body that was born of the Virgin Mary, that was crucified upon the cross, that rose again the third day?"

Holland." Your lordship saith, the same body which was born of the Virgin Mary, which was crucified upon the cross, which rose again the third day : but you leave out which ascended into heaven; and the scripture saith, he shall there remain until he come to judge the quick and the dead. Then he is not contained under the forms of bread and wine."

Bonner." I perceive my pains and good will will not prevail, and if I should argue with thee, thou art so wilful, that thou wouldst talk to no purpose this seven years. Answer whether thou wilt confess the real and corporeal presence of Christ's body in the sacrament?" Holland." My lord, although God by his sufferance hath here placed you, to set forth his truth and glory in us his faithful servants; notwithstanding your meaning is far from the zeal of Christ: and, notwithstanding all your words, you have the same zeal that Annas and

ceremonies, more than to the word of God."

Bonner." If I should suffer him, he would fall from reasoning to raving, as a frantic heretic."

Holland." I beseech you all to bear witness with me, for you shall do so before the judgment seat of God, what I speak; and you, my dear friends (turning to his kinsmen) I pray you shew my father what I do say, that he may understand I am a christian man. I say and believe, and am fully persuaded by the scriptures, that the sacrament of the supper of our Lord, ministered in the holy communion according to Christ's institution, I being penitent and sorry for my sins, and minding to amend and lead a new life, and so coming worthily unto God's board in perfect love and charity, do there receive by faith the body and blood of Christ. And though Christ, in his human nature, sits at the right hand of his Father, yet, by faith I say, his death, his passion, his merits are mine, and by faith I dwell in him, and he in me. And as for the mass, transubstantiation, and the worshipping of the sacrament, they are mere impiety and horrible idolatry."

Bonner." I thought so much, how he would prove a very blasphemous heretic as ever I heard. How irreverently does he speak of the blessed mass?"

And so he read his sentence of condemnation, adjudging him to be burned. All this while Roger was very patient and quiet, and when he should depart, he said, "My lord, I beseech you suffer me to speak two words." The bishop would not hear him, but ordered him away.

Then Holland began to exhort his friends to repentance, and to think well of them that suffered for the testimony of the gospel, and with that the bishop came back, charging the keeper that no man should speak to them without licence, and if they did, they should be committed to prison. In the mean season, he spake still to the people, exhorting them to stand in the truth; adding, that God would shorten these cruel and evil days for his elect's sake.

On the day they suffered, a proclamation was made, that none should be so bold to speak a word to them, or receive any thing of them, or to touch them, upon pain of imprisonment, without either bail or mainprize; with other cruel threatening words, contained in the proclamation. Notwithstanding, the people cried out, desiring God to strengthen them: and they likewise still prayed for the people, and the restoring of his word. At length Roger embracing the stake, and the reeds, said these words :

"Lord, I most humbly thank thy majesty, that thou hast called me from the state of death, unto the light of thy heavenly word, and now unto the fellowship of thy saints, that I may sing and say, holy, holy, holy, Lord God of Hosts. And Lord, into thy hands I commit my spirit. Lord bless these thy people, and save them from idolatry."

And so he ended his life, looking up to heaven, praying and praising God, with the rest of his fellow saints. For whose joyful constancy the Lord be praised.

The Martyrdom of six, who suffered at Brentford.

Not long after the death of the seven godly martyrs that suffered in Smithfield, were six other faithful witnesses of the Lord's true testament, martyred at Brentford, seven miles from London, the 14th day of July, 1558, which six were of that company that were apprehended in a close hard by Islington, (as above specified) and sent to prison, namely, Robert Mills; Stephen Cot. ton; Robert Dynes; Stephen Wight; John Slade; and William Pikes.

These six martyrs had their articles ministered to them by Thomas Darbyshire, Bonner's chancellor. At which times, though they were severally examined, yet they had all one manner of articles ministered to them, and the same articles that were ministered to John Holiday, Henry Pond, and their company.

They answered, that they had not, and would not attend the churches where there was mass, and that as

their rites, customs, and ceremonies are against the word of God, so will they observe and keep no part of the same. That they will not come to church, nor allow their religion, so long as the cross is crept to, and worshipped, and images are in the church. That there are not seven sacraments, but only two sacraments, namely, baptism and the supper of the Lord. That they do not allow the popish service then set forth, because it is against the truth, and in a strange language, which the common people understand not. And that if they might receive the sacrament as they did in king Edward VIth's days, they would with all their hearts do so.

When these good men were produced before Bonner's chancellor, and had the articles administered to them, and they had made answer to them, the chancellor commanded them to appear before him again on the eleventh day of July after, at St. Paul's church. And when they came, he required of them whether they would turn from their opinions to the mother holy church; and if not, that then, whether there were any cause to the contrary, but that he might proceed with the sentence of condemnation. They all answered, That they would not go from the truth, nor relent while they lived. Then he charged them to appear before him again the next day in the afternoon, between one and two o'clock, to hear the definitive sentence read against them, according to the ecclesiastical laws then in force. At which time, he sitting in judgment, condemned these good poor lambs, and delivered them over to the secular power, who received and carried them to prison immediately, and there kept them in safety till the day of their death.

The next day after was sent a writ to burn them at Brentford, which accordingly was accomplished, the 14th of July; they being brought there, made their humble prayers to the Lord Jesus, undressed themselves, went joyfully to the stake, to which they were bound, and the fire flaming about them, they yielded their souls, bodies, and lives into the hands of the omnipotent Lord, for whose cause they suffered, and to whose protection I commend the gentle reader, Amen.

The Scourging of Thomas Hinshaw.

In the godly number above mentioned, which were apprehended at Islington while there congregated together, for their exercise of prayer and reading, was Thomas Hinshaw, a young man of the age of nineteen or twenty years, apprentice in St. Paul's churchyard, who, with the rest, was carried to the constables of Islington, and there every one of them searched, and led forthwith to the chief justice, Master Cholmley, dwelling in the Old Bailey, in London, and by him, Thomas Hinshaw was sent to Newgate, and there remaining prisoner about eight weeks, at last was sent for to Bonner, bishop of London, and by him, Harpsfield, and Cole, examined. After which examination he was sent to Newgate again, where he remained three weeks following. Which time being passed, he was sent for again before the bishop, the day being Saturday, and with him had much talk to little purpose. The next day after, also, which was Sunday, they persuaded with him very much in like manner, and perceiving they could not bend him to their will, in the afternoon the bishop going to Fulham, took him with him, where immediately after his coming, he was set in the stocks, remaining there all the first night with bread and water.

The next morning the bishop came and examined him himself, and perceiving no yielding to his mind, he sent Harpsfield to talk with him; who, after long talk, in the end fell to raging words, calling Thomas Hinshaw a peevish boy, and asked him whether he thought he went about to damn his soul, or not, &c. To which Thomas answered, that he was persuaded that they laboured to maintain their dark and devilish kingdom, and not for any love to truth. Then Harpsfield being in a mighty rage, told the bishop. The bishop fumed and fretted, that scarcely for anger being able to speak, he said, "Dost thou answer my archdeacon so, thou naughty boy? I shall handle thee well enough, be assured:" so he sent for a couple of rods, and caused him to kneel against

a long bench in an arbour in his garden, where Thomas, without any force, offered himself to the beating, and did abide the fury of Bonner, so long as the cruel bishop could endure with breath, and till for weariness he was obliged to cease. He had two willow rods, but he wasted but one, and so left off.

Now, after this scourging, Thomas Hinshaw notwithstanding, sustained many conflicts and examinations. At last being brought before the bishop in his chapel at Fulham, there he had procured witnesses, and gathered articles against him, which the young man denied, and would not affirm, or consent to any interrogatory.

The articles were :-"Concerning palms, ashes, holy bread, holy water, auricular confession, receiving the sa crament at Easter, hearing divine service then set forth. &c. Whether he had received all these, or whether be would receive them or not. Also, what he thought of the service set forth in king Edward's time, in his latter days, and in especial, what he thought of the verity of Christ's body in the sacrament."

In all his answers he kept an upright conscience, and entangled himself with none of their ceremonies.

Not long after his examination, he fell sick of a burning ague. The sickness endured a twelvemonth or more, so that in the mean time queen Mary died. He shortly after recovered, and thus escaped death.

The History of Richard Yeoman, Curate at Hadley.

This Richard Yeoman had been Dr. Taylor's curate, a godly devout old man, of seventy years, who had many years dwelt in Hadley, well versed in the scriptures, and giving godly exhortations to the people. With him Dr. Taylor left his cure at his desire. But as soon as Master Newall had got the benefice, he drove away Yeoman, and set in a popish curate to maintain and continue their Romish religion. Then he wandered a long time from place to place, moving and exhorting all men to stand faithfully to God's word, earnestly to give themselves to prayer, with patience to bear the cross now laid upon them for their trial, with boldness to confess the truth before their adversaries, and with an undoubted hope to wait for the crown and reward of eternal felicity. But when he perceived his adversaries to lie in wait for him, he went into Kent, and with a little packet of laces, pins, and points, and such like things, he travelled from village to village, selling such things, to sustain himself, his poor wife and children.

At last a justice of Kent took poor Yeoman, and set him in the stocks a day and a night, but having no en dent matter to charge him with, he let him go again. So he came secretly again to Hadley, and tarried with his poor wife, who kept him secretly in a chamber of the town house, commonly called the Guildhall, more than a year. All which time the good old father abode in a chamber locked up all the day, and spent his time in devout prayer, and reading the scriptures, and in carding wool which his wife spun. His wife also went and begged bread and meat for herself and her children, and by such poor means they sustained themselves. Thus the saints of God sustained hunger and misery, while the prophets of Baal lived in jollity, and were pampered at Jezebel's table.

At the last, parson Newal perceived that Richard Yeoman was so kept by his poor wife, and taking with him the bailiff's deputies and servants, came in the night time and seized him, and set him in the stocks until it was day.

After this they took Richard Yeoman and John Dale, whom they had previously taken, pinioned and bound them like thieves, set them on horseback, and bound their legs under the horses' bellies, and so carried them to the gaol at Bury, where they were bound in irons; and because they continually rebuked popery, they were thrown into the lowest dungeon, where John Dale, through sickness of the prison, and evil keeping, died in prison, whose body, when he was dead, was thrown out and buried in the fields. He was a man of forty-six years of age, a weaver by his occupation, well learned in the holy scriptures, faithful and honest in all his conver