Mistress Smith, widow; Robert Hatches, a shoemaker; Aacher, a shoemaker; Hawkins, a shoemaker; Thomas Bond, a shoemaker; Wrigsham, a glover; Landsdale, a hosier, at Coventry, A.D. 1519.

THE principal cause of the apprehension of these persons was, their teaching their children and family the Lord's Prayer and ten commandments in English, for which they were upon Ash-Wednesday put in prison, till the Friday following.

Then they were sent to a monastery called Mackstock Abbey, six miles from Coventry. During which time their children were sent to the Gray Friars in Coventry, before the warden, called Friar Stafford who examining them of their belief, and what heresies their fathers had taught them, charged them upon pain of suffering death, to meddle no more with the Lord's Prayer, the creed, and the ten commandments in English.

Upon Palm Sunday the fathers of these children were brought again to Coventry, and there the week before Easter they were condemned to be burned. Mistress Smith only was dismissed for the present. And because it was in the evening, being somewhat dark, Simon Mourton offered to go home with her. Now as he was leading her by the arm, and heard the ratling of a scroll within her sleeve, saith he, "What have ye here?" And so he took it from her, and saw that it was the Lord's Prayer, the articles of the creed, and the ten commandments in English; which when the wretched sommer understood, he brought her back to the bishop, where she was immediately condemned, and burned with the six men beforenamed, on the 4th April, A.D. 1519.

When these were dispatched, the sheriffs went to their houses, and took all their goods and cattle for their own use, not leaving their wives and children any thing. And as the people began to complain of the cruelty, and the unjust death of these innocent martyrs, the bishop, with his officers and priests, caused it to be noised abroad by their tenants, servants, and farmers, that they were not burned for having the Lord's Prayer and the commandments in English, but because they ate flesh on Fridays and other fast days!

Robert Silkeb, 1521.-In the number of these men was Robert Silkeb, who fled, and for that time escaped.

But about two years after he was taken again, and brought to Coventry, where he was burned about the 13th day of January, 1521.

Patrick Hamilton, A.D. 1527.

Patrick Hamilton, a Scotchman, of an high and noble stock, and of the king's blood, young, and of flourishing age, called abbot of Fern, coming out of his country with three companions, to seek godly learning, went to the university of Marpurg in Germany; there, in conference and familiarity with learned men, like Francis Lambert, he so profited in knowledge, and mature judgment in matters of religion, that he was the first in all that university of Marpurg who publicly did set up conclusions there to be disputed of, concerning faith and works: arguing also no less learnedly than fervently upon the subject.

This learned Patrick increasing daily more and more in knowledge, and inflamed with godliness, at length began to revolve with himself his return to his country, being desirous to impart to his countrymen, some of the knowledge which he had received abroad. There not bearing the ignorance and blindness of that people, after he had valiantly taught and preached the truth, was accused of heresy, and afterwards constantly and stoutly sustaining the cause of God's gospel, against the high priest and archbishop of Saint Andrews, named James Beaton, was cited to appear before him and his college of priests, the first day of March, 1527. He being not only forward in knowledge, but also ardent in spirit, not tarrying for the appointed hour, came very early before he was looked for, and there mightily disputing against them, when he could not by the scriptures be convicted, he was oppressed by force: and the sentence of condemnation being given against him, the same day after dinner, he was led away to the fire, and there burned.

We think good to express here his articles, as we received them from Scotland, out of the registers.

The Articles and Opinions objected against Master Patrick Hamilton, by James Beaton, Archbishop of St. Andrews. That man hath no free-will.

That there is no purgatory.

That the holy patriarchs were in heaven before Christ's passion.

That the pope hath no power to loose and bind; neither had any pope that power after St. Peter.

That the pope is Antichrist, and that every priest hath the power that the pope hath.

That Master Patrick Hamilton was a bishop.

That it is not necessary to obtain any bulls from any bishop.

That the vow of the pope's religion is a vow of wickedness.

That the popes' laws are of no strength.

That all christians, worthy to be called christians, do know that they are in the state of grace.

James Hamilton, brother to Patrick; Catharine Hamilton; a wife of Leith; David Stratton; Master Norman Gurley.

Within a year after the martyrdom of Henry Forrest, all these five were called to the Abbey church of Holyroodhouse, in Edinburgh, in presence of King James V., who, upon the day of their accusation, was clad in red apparel. James Hamilton was accused as one that maintained the opinions of Master Patrick, his brother. To whom the king gave counsel to depart, and not to appear, for, in case he appeared, he could not help him; because, the bishops had persuaded him, that the cause of heresy did in no wise appertain to him. And so James fled, and was condemned as an heretic, and all his

Whoever is in deadly sin, is unfaithful.

That God is the cause of sin in this sense, that is, that he withdraweth his grace from men, whereby they sin. That it is devilish doctrine, to enjoin to any sinner actual penance for sin.

That the said Master Patrick himself doubteth whether all children, departing immediately after their baptism, are saved or condemned.

That auricular confession is not necessary to salvation.

These articles above written, were given in, and laid against Master Hamilton, and inserted in their registers, for which also he was condemned. But other learned men, who communed and reasoned with him, testify, that these articles following, were the very articles for which he suffered :

1. Man hath no free-will.

2. A man is only justified by faith in Christ. 3. A man, so long as he liveth, is not without sin. 4. He is not worthy to be called a christian, who believeth not that he is in grace.

5. A good man doth good works. Good works do not make a good man.

6. An evil man bringeth forth evil works. Evil works being faithfully repented of, do not make an evil man.

7. Faith, hope, and charity, are so linked together, that one of them cannot be without another in any one man in this life.

Heary Forrest.-Within a few years after the martyrdom of Master Patrick Hamilton, one Henry Forrest, a young man, affirmed, that Master Patrick Hamilton died a martyr, and that his articles were true. For this he was apprehended, and put in prison by James Beaton, archbishop of St. Andrew's, who, shortly after, caused a friar, named Walter Lang, to hear his confession. To whom, when Henry Forrest, in secret confession, had declared his conscience, how he thought Master Patrick to be a good man, and wrongfully put to death, and that his articles were true and not heretical, the friar came and uttered to the bishop the confession that he had heard.

It followed, that his confession being brought as sufficient probation against him, he was summoned before the council of the clergy and doctors, and there concluded to be an heretic, equally with Master Patrick Hamilton, and there decreed to be given to the secular judges to suffer death.

When the day of his death came, and that he should first be degraded, and was brought before the clergy, as soon as he entered at the door, and saw the face of the clergy, he cried with a loud voice, saying, "Fie on falsehood! Fie on false friars! Revealers of confession! After this day, let no man ever trust any friars, contemners of God's word, and deceivers of men!" When they proceeded to degrade him, he said, with a loud voice, "Take from me not only your own orders, but also your own baptism," meaning, whatever is besides that which Christ himself instituted, whereto there are great additions in baptism. Then, after his degradation, they condemned him as an heretic. And so he suffered death for his faithful testimony of the truth of Christ and of his Gospel, at the north-church stile of the Abbey Church of St. Andrew.

Catharine Hamilton, his sister, appeared upon the scaffold, and being accused of an horrible heresy, to wit, that her own works could not save her, she granted the same; and after long reasoning between her and Master John Spens, the lawyer, she concluded in this manner, "Work here, work there, what kind of working is all this? I know perfectly, that no kind of work can save me, but only the works of Christ my Lord and Saviour." The king hearing these words, turned himself about and laughed, and called her to him, and caused her to recant, because she was his aunt, and she escaped.

The woman of Leith was accused, that when the midwife in time of her labour, bade her say, "Our Lady help me," she cried, "Christ help me! Christ help me! in whose help I trust!" She also was caused to recant, and so escaped without confiscation of her goods, because she was married.

Master Norman Gurley, for that he said there was no such thing as purgatory, and that the pope was not a bishop, but Antichrist, and had no jurisdiction in Scotland.

David Stratton said, "There was no purgatory, but the passion of Christ, and the tribulations of this world;" and because that when Master Robert Lawson, vicar of Eglesrig, asked his tithe-fish of him, he cast them to him out of the boat, so that some of them fell into the sea. Therefore, he accused him as one that had said, that no tithes should be paid. These two, because after great solicitation made by the king, they refused to abjure and recant, were therefore condemned as heretics, and were burned between Leith and Edinburgh, that the inhabitants of Fife seeing the fire, might be struck with terror, so as not to fall into the like.

In 1553, Thomas Harding, dwelling at Chesham, in the county of Buckingham, with Alice, his wife, was first abjured by William Smith, bishop of Lincoln, (A.D. 1506), with others, who, at the same time, for speaking against idolatry and superstition, were taken and compelled, some to bear fagots, some burned in the cheeks with hot irons, some condemned to perpetual prison, some thrust into monasteries, and robbed of all their goods; some compelled to make pilgrimage to the great block, otherwise called our lady of Lincoln, some to Walsingham, some to St. Romuld of Buckingham, some to the Rood of Wendover, some to St. John Shorne, &c.; of whom we have made mention before.

At last Harding, (A.D. 1522), about the Easter holidays, when the other people went to the church to engage in their wonted idolatry, took his way into the woods, there solitarily to worship the true living God, in spirit and truth. As he was occupied with a book of English prayers, leaning or sitting upon a stile by the wood side, it chanced that one saw him, and came in great haste to the officers of the town, declaring, that he had seen Harding in the woods looking on a book. Upon this, immediately a rude rabble ran desperately to his house to search for books, and in searching under the boards of his floor, they found English books of the holy Scripture. Whereupon this godly father, with his books, was brought before John Longland, bishop of Lincoln, then lying at Woburn, who, with his chaplains, calling father Harding to examination, began to reason with him, proceeding rather with checks and rebukes, than

with any sound arguments. Thomas Harding seeing their folly and rude behaviour, gave them but few words, but fixing his trust and care in the Lord, did let them say what they would. Thus at last they sent him to the bishop's prison, where he lay with hunger and pain enough for a certain space, till at length the bishop, sitting in his tribunal, condemned him for relapsing, to be burned to ashes, committing his martyrdom to Roland Messenger, vicar of Great Wickham, which Roland, at the day appointed, with a rabble of others like to himself, brought father Harding to Chesham again. The next day after his return, Roland made a sermon in Chesham church, causing Thomas Harding to stand before him all the time he was preaching; which sermon was nothing else but the maintaining of the jurisdiction of the bishop of Rome, and the state of the Apostolical See, with the idolatry, fancies, and traditions belonging unto the same. When the sermon was ended, Roland took him up to the high altar, and asked, whether he believed that in the bread, after the consecration, there remained any other substance than the substance of Christ's natural body born of the Virgin Mary. To this Thomas Harding answered, "The articles of our belief do teach us, that our Saviour Christ was born of the Virgin Mary, and that he suffered death under Pilate, and rose from death the third day; that he then ascended into heaven, and sitteth on the right hand of God, in the glory of his Father."

Then he was brought into a house in the town, where he remained all night in prayer and godly meditations. So, the next morning, came Roland again, with a company of bills and staves, to lead this godly father to his burning. A great number both of men and women followed him, of whom many bewailed his death, and the wicked rejoiced at it. He was brought forth, having thrust into his hands a little cross of wood, but no idol upon it. Then he was chained to the stake, and desiring the people to pray for him, and forgiving all his enemies and persecutors, he commended his spirit to God, and took his death most patiently and quietly, lifting up his hands to heaven, saying, "Jesus, receive my spirit !"

When they had set fire on him, there was one that threw a billet at him, and dashed out his brains; for what purpose he did so is not known, but it was supposed it was that he might have forty days of pardon; for proclamation was made, as at the burning of William Tilseworth, "That whosoever did bring a fagot or a stake to the burning of an heretic, should have forty days of pardon." Many ignorant people caused their children to bear billets and faggots to their burning.

Mistress Alice Doly. Elizabeth Wighthill being brought before Dr. London, in the parsonage at Stanton Harcourt, and there put to her oath, deposed against Mistress Alice Doly, her mistress. That Mistress Doly, speaking of John Hacker, water-bearer, said, "That he was very expert in the gospels, and all other things belonging to divine service, and could express and declare it, and the Pater Noster, i. e., the Lord's prayer, in English, as well as any priest, and it would do one good to hear him." Saying, moreover, "That she wished in no case that this were known, lest it should hurt the poor man."

Over and besides, Elizabeth deposed, "That Mistress Doly, her mistress, shewed unto her that she had a book which held against pilgrimages; and, after that, she caused Sir John Booth, parson of Brittwell to read upon a book which he called the Golden Legends, and one saint's life he read, which did speak against pilgrimages. And after that was read, her mistress said unto her, 'Lo, daughter, now ye may hear as I told you, that this book speaks against pilgrimages.'

It was deposed against Mistress Doly, by this Elizabeth, that she being at Sir William Barenten's place, and seeing there in the closet, images new gilded, said to the said Elizabeth, "Look, here be my lady Barenten's gods." To whom the said Elizabeth answered again, "That they were set for remembrance of good saints." Then said she, "If I were in a house where no images were, I could remember to pray unto saints as well as if I did

see the images." "Nay," said the other, "images do provoke devotion." Then said her mistress, "Ye should not worship that thing that hath ears and cannot hear, and hath eyes and cannot see, and hath mouth and cannot speak, and hath hands and cannot feel."

Note here, good reader, in this time, which was above forty-six years ago, what good matter was there here to accuse and molest good women for !

Roger Hachman, A.D. 1525.-Against this Roger Hachiman it was laid by deposition, that he sitting at the Church-aisle at Norfolk, said these words, "I will never look to be saved for any good deed that ever I did, neither for any that ever I will do, unless I may have my salvation by petition, as an outlaw shall have his pardon of the king"; and said, that if he might not have his salvation so, he thought he should be lost.

Robert West, A.D. 1529.-Against this Robert West, priest, it was objected, that he had commended Martin Luther, and thought that he had done well in many things, as in having wife and children, &c.

Also for saying, "That whereas the doctors of the church have commanded priests to say mattens and evensong, they had no authority to do so." For which he was abjured, and was enjoyned penance.

John Ryburn, A.D. 1530.-It was testified against John Ryburn, by his sister Elizabeth Ryburn, being put to her oath, that she coming to him upon the Assumption eve, found him at supper with butter and eggs, and being bid to sit down and eat with him, she answered, that it was not a convenient time then to eat. To whom he said again, "That God never made such fasting days; but you," quoth he, " are so far in Limbo Patrum, that you can never turn again." And in further communication, when she said that she would go on pilgrimage to the holy cross at Wendover; he said again, that she did wrong, "For there is never a step," said he, "that you take in going on pilgrimage, but you go to the devil; and you go to church to worship what the priest holds above his head, which is but bread; and if you cast it to the mouse he will eat it ;" and said, that he would never believe that the priest has power to make his Lord.

Also, it was testified by another sister named Alice Ryburn, that she, being with her brother in a close called Brimer's-close, heard him say these words, "That a time shall come when no elevation shall be made." Whereunto she answering again, asked, “And what service shall we have then?" He said, "That service that we have now.'

John Simonds.—It was laid against John Simonds, for saying that men walk all day in purgatory in this world, and when they depart out of this world, there are but two ways, either to hell or heaven.

He said, too, that priests should have wives.

It was reported by the confession of John Simonds, that he converted to his doctrine eight priests, and had helped two or three friars out of their orders.

William Wingrave, Thomas Hawks of Hichenden, Robert Hawks of Westwycomb, John Taylor, John Hawks, Thomas Hern of Cobshill, Nicholas Field, Richard Dean, Thomas Clerk the younger, William Hawks of Chesham, A.D. 1530.

These persons, with others, were examined, excommunicated and abjured, for being together in John Taylor's house at Hichenden, and there hearing Nicholas Field of London read a portion of scripture in English, and the expounding many things to them; for saying, that they who went on pilgrimage were accursed; that it booted not to pray to images, for they were but stocks made of wood, and could not help a man; that God Almighty biddeth us work, as well on one day as another, saving the Sunday, for six days he wrought, and the seventh day he rested; that they needed not to fast so many fasting days, except the embering days; for he had been beyond the seas in Germany, and there they used not so to fast, nor to make such holidays.

That offerings do no good, for they have them that have no need thereof. And when it was answered again by one, that they maintained God's service, "Nay," said Nicholas, "it maintained great houses, as abbeys and others."

That men should say their Paternoster and Ave Maria in English, with the creed, and declare the same in English.

That the sacrament of the altar was not, as it was pretended, the flesh, blood, and bone of Christ, but a sacrament, that is, a typical signification of his holy body.

To William Wingrave moreover it was objected, that he should say, that there was no purgatory; and if there were any purgatory, and every mass that is said should deliver a soul out of purgatory, there should be never a soul there; for that there were more masses said in a day than bodies buried in a month.

Simon Wisdom, of Burford was charged in judgment for having three books in English, one was the gospels in English, another was the psalter, the third was the sum of the holy scripture in English.

James Algar of Aiger, A.D.1530.-It was stated and objected to James Algar, first, that he speaking to a certain doctor of divinity named Aglionby, said, that every true christian man living after the laws of God, and observing his commandments, is a priest as well as he, &c.

That he would not have his executors to pay a penny for his soul after his death; for he would do it with his own hands while he was alive; and that his conscience told him, that the soul, so soon as it departs out of the body, goes straight either to heaven or hell.

When Dr. Aglionby had alleged to him the place of St. Matthew, chap. xvi., "Thou art Peter," &c., he answered him again with that which followeth in the gospel after," Get thee behind me, Satan," &c.

The said James, hearing of a certain church to be robbed, said openly, it made no great force, for the church hath enough already.

Now, passing from the abjurations of those poor men, we will speak something of the life and doings of the other party who were their persecutors, and chief rulers then of the church, that it may be better discerned and judged what manner of church that was which then so persecuted the true doctrine of Christ, and the members of his church.

A brief Discourse concerning the history of Thomas Wolsey, cardinal of York; wherein is to be seen the express image of the proud, vain-glorious church of Rome, how far it differs from the true church of

Christ Jesus.

Although it be not very pertinent to our history, nor very requisite in these weighty matters of Christ's holy martyrs to discourse much of Thomas Wolsey, cardinal of York; yet, as there are many who are carried away with a wrong opinion and estimation of that false glittering church of Rome, therefore, that the vain pomp and pride of that ambitious church, so far differing from all pure christianity and godliness, may appear to all men, I shall describe the ridiculous and pompous qualities, and demeanour of this Thomas Wolsey. For as the Lacedemonians, in times past, were accustomed to show drunken men to their children, to behold and look upon, that through the foulness of that vice, they might inflame them the more to the study and desire of sobriety; even so it shall not be hurtful sometimes to set forth examples which are not honest, that others might gather the instructions of better and more upright dealing.

And first to begin with the first coming of this cardinal, and his fellow-cardinal Campegio into England: it was about the time that Pope Leo, intending to make war againt the Turks, sent three legates together from Rome; one went into Germany, another into France, Campegio into England. When he was come to Calais and the cardinal of York had knowledge of it, he sent certain bishops and doctors, with as much speed as he could, to meet the legate, and to shew him that if he

would have his embassy effectual, he should send to Rome to have the cardinal of York made legate, and joined with him in the commission. He much affected this, doubting, lest his own authority might perhaps be diminished through the coming of the legate; and therefore required to be joined with him in the embassy. Campegio being a man easy of belief, and suspecting nothing, sent to Rome with such speed, that within thirty days after, the bull was brought to Calais, in which they were both equally joined in commission.

When all things were ready, Campegio passed the seas and landed at Dover, and proceeded towards London. At every town he was received with procession, accom. panied with all the lords and gentlemen of Kent. And when he came to Blackheath, the duke of Norfolk met him with a great number of prelates, knights, and gentlemen, all richly apparelled, and brought him into a rich tent of cloth of gold, where he put on a cardinal's robe furred with ermines, and so took his mule, and rode towards London. Now mark the great humility in this church of the pope, and compare the same with the other church of the martyrs, and see which of them is most gospel-like.

This Campegio had eight mules of his own, laden with goods and treasures; but the cardinal of York not thinking them sufficient for his state, he sent him, the night before he came to London, twelve mules more, with empty coffers covered with red. The next day these twenty mules were led through the city, as though they had been laden with treasures, apparel, and other necessaries, to the great admiration of all men, that they should receive a legate with so great a treasure and riches. For so the common people always judged and esteemed the majesty of the clergy, by nothing but by their outward shew and pomp; but in the midst of this great admiration, there happened a ridiculous spectacle, to the great derision of their pride and ambition. For as the mules passed through Cheapside, and the people were pressing about them to behold and gaze, it happened that one of the mules breaking his collar, ran upon the other mules, by which it happened, that they running so together, and their girths being loosed, overthrew their burthens, and there appeared the cardinal's gay treasure, not without great laughter and scorn of many, especially of boys and girls, some of whom gathered up pieces of meat, others some pieces of bread and roasted eggs, some found horse-shoes and old boots, with such other baggage, crying out, "Behold here is my lord Cardinal's treasure!" The muleteers being greatly ashamed, gathered together their treasure again as well as they could and

went forward.

himself was brought through the city, with great pomp About three o'clock, the 29th day of July, the cardinal and solemnity, to St. Paul's church, where when he had blessed all men with the bishop's blessing, as the manner is, he was guided to the cardinal of York's house, where he was received by the cardinal, and by him on the next day, being Sunday, was conducted to the king, to fulfil his embassy against the Turk, who might have destroyed all Hungary, while they were studying with what solemnity to furnish out their embassy.

The cardinal of York being thus a legate, set up a court, and called it the court of the legate, and proved testaments, and heard causes, to the great hinderance of all the bishops of the realm. He visited bishops, and all the clergy, exempt and not exempt; and under colour of reformation, he got much treasure, and nothing was reformed, but came to more mischief; for by example of his pride, priests and all spiritual persons waxed so proud, that they wore velvet and silk both in gowns, jackets, doublets, and shoes, and bare themselves so highly that no man durst reprove anything in them, for fear of being called heretic, and then they would make him smoke or bear a faggot. And the cardinal himself was so elated, that he thought himself equal to the king; and when he had said mass, he made dukes and earls to serve him with wine, and to hold the basin while he washed.

This glorious cardinal in his tragical doings exceeded all measure of a good subject, and became more like a

prince than a priest. When he had well stored his own coffers, he fetched the greatest part of the king's treasure out of the realm, in twelve great barrels full of gold and silver, to serve the pope's wars; and as his avaricious mind was never satisfied with getting, so his restless head was so busy meddling in public matters, that he never ceased before he had set England, France, Flanders, Spain and Italy together by the ears.

Thus the legate, following the steps of his master the pope, and both of them well displaying the nature of their religion, under the pretence of the church practised great hypocrisy, and under the authority of the king used great extortion, with excessive taxes and loans, and valuation of every man's substance, so plundering the commons and merchants, that every man complained, but no redress was had. Nor yet were the churchmen altogether free from this cardinal, who under his legatine power gave by anticipation all benefices belonging to spiritual persons; by which it is hard to say whether he purchased to himself more riches or hatred of the clergy. So far his licence stretched, that he had power to suppress divers abbeys, priories, and monasteries; and he did so, taking from them all their goods, moveables, and immovables, except it were a little pension left to the heads of certain houses. By the legatine power, he held general visitations through the realm, sending Doctor John Alein, his chaplain, riding in his gown of velvet, and with a great train, to visit all religious houses, at which the friars observant much complained, and would not submit to it; so that they were publicly cursed at St. Paul's cross, by friar Forrest, one of the same order; so that the cardinal at length prevailed both against them and all others. Great hatred arose against him among the people, perceiving how, by visitations, making of abbots, probates of testaments, granting of faculties, licences, and other means, he had made his treasure equal with the king's, and every year sent great sums to Rome. And this was their daily talk against the cardinal.

Besides many other matters and grievances which stirred the hearts of the commons against the cardinal, there was this one which much incensed them; the cardinal had sent out commissions in the king's name that every man should pay the sixth part of his goods. Whereupon there followed great muttering among the commons, so that it had almost grown to some riotous commotion or tumult, especially in parts of Suffolk, had not the dukes of Norfolk and Suffolk with wisdom and gentleness stept in and appeased the same.

Another thing that caused the anger of many, or rather which moved them to laugh at the cardinal, was his insolent presumption to take upon him, as the king's chief counsellor, to set a reformation in the king's household, making and establishing new ordinances in it. He likewise made new officers in the house of the duke of Richmond. In like manner he ordained a council, and established another household for the Lady Mary, being then princess. All this, with much more, he took upon him, making the king believe that all should be to his honour, and that he needed not to take any pains, so that the charge of all things was committed to him.

And now to express some part of the practices and busy intermeddlings of this cardinal in princes' wars, first here is to be noted, that after long wars between England and France, in 1525, it happened that the French king, coming with his army towards Milan, at the siege of Pavia, was there taken by the duke of Bourbon, and viceroy of Naples, and so led prisoner into Spain. All this while the cardinal held with the emperor, hoping by him to be made pope; but when that could not be obtained, he went clean from the emperor to the French king.

After this victory, and the French king being taken prisoner, through great labour and solicitation, as well of others as of the cardinal and king Henry, conditions were proposed between the French king and the emperor; among which conditions it was agreed, that they should resist the Turks and oppress the Lutherans, and so the king was set at liberty, leaving behind him his two eldest sons for pledges. But shortly after he re

voked his oath, being absolved by the bishop of Rome, and he said that he was forced to swear, or else he should never have been delivered. A. D. 1526. Pope Clement VII., seeing the French king restored to liberty, and doubting the power of the emperor in Italy, absolves the French king from his oath, joins together a confederacy of Venetians and other princes against the emperor, bearing great hatred against all them that favoured the emperor's part, especially the family of Colonna in Rome; and therefore to shew his hatred against them, Clement said to Pompey, cardinal of that family, in threatening words, "That he would take away his cardinal's hat." To whom the cardinal answered, That if he did, he would put on a helmet to overthrow the pope's triple crown." Whereby it may appear what holiness and virtue lies in the pope and cardinals of that catholic see of Rome.

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Thus the pope, under the lying title of holiness, was the father of much mischief and of great wars. For the duke of Bourbon, and others of the emperor's captains, having intelligence of the pope's purpose and confederacy, gathered their army together, and after much bloodshed and fighting, about Milan and Cremona, at length approached and laid siege to Rome, and after three sharp assaults obtained the city, with the whole spoil; they besieged the pope with his cardinals, in the castle of St. Angelo, and took him prisoner, A. D. 1527. The cause of the besieging of Rome you have heard; the manner of the taking of Rome and of the pope is thus described:

The sacking of Rome and taking of Pope Clement.

The emperor's army departing from Florence, took counsel to go to Rome, and they travelled by night and day, commonly travelling forty miles in a day and night, so that on the sixth day of May, with banners displayed, they came before the city of Rome, the Romans made bulwarks, ramparts, and other defences, and placed ordnance on the walls, and shot at them fiercely.

The duke of Bourbon determined that it was not best to lie still and be slain with ordnance, considering that they were all simple people, and without great ordnance; wherefore he determined to give the assault, and they manfully approached the walls. But the Romans valiantly defended them with guns, pikes, stones, and other weapons, so that their enemies were compelled to retreat. Then the Romans were glad and set many fair banners on their towers and bulwarks, and made great shouts; which the duke of Bourbon seeing, cried to a new assault. Then every man with a ladder mounted the walls; and at the first encounter, again the Romans drove them back, which the duke of Bourbon perceiving, cried, God and the emperor!" Then every man manfully set on. There was a sore fight; many an arrow shot, and many a man slain; but at last the emperor's men got the wall. At the three assaults were slain three hundred Switzers of the pope's guard. In this last assault the duke of Bourbon was wounded in the thigh with a gunshot, of which he shortly after died; and notwithstanding this, the army entered into Rome, and took the pope's palace, and set up the emperor's

arms.

The same day that these three assaults were made, Pope Clement thought little of the emperor's army; for he had cursed them on the Saturday before; and when he was hearing mass, suddenly the Germans entered into the church, and slew his guard and others. He fled in all haste by a secret way to the castle of St. Angelo, and all that followed him and could not enter, were slain; and if he had been taken he had been slain. The cardinals and other prelates fled to the castle of St. Angelo, over the bridge, where many of the common people were trodden down as they gave way to the cardinals and other estates, that passed toward the castle for succour.

The pope was in the castle of St. Angelo, and with him were four-and-twenty cardinals, one thousand prelates and priests, five hundred gentlemen, and five hundred soldiers; immediately the captains determined to lay siege to the castle of St. Angelo. In the mean time the soldiers fell to spoil. Never was Rome so plundered