That man is so imperfect of himself, that he can in no wise merit by his own deeds.

Also, that the coming of Christ was long prophesied before, and desired by the prophets: but John Baptist, being more than a prophet, did not only prophesy, but with his finger shewed him: "Behold the Lamb of God which taketh away the sin of the world." Then if this were the very Lamb that taketh away the sins of the world, what an injury it is to our Saviour Christ, for any one to say that to be buried in St. Francis' Cowl should remit four parts of penance! what is then left to our Saviour Christ, who taketh away the sins of the world? This I will justify to be a great blasphemy to the blood of Christ. Also, that it was a great folly to go on pilgrimage, and that preachers in times past have been antichrists; and now it hath pleased God somewhat to shew forth their falsehood and errors.

Also, that the miracles done at Walsingham, at Canterbury, and in Ipswich, were done by the devil, through the sufferance of God, to blind the poor people; and that the pope hath not the keys that Peter had, except he follow Peter in his living.

Moreover, it was deposed against him, That he was notoriously suspected as a heretic, and twice pulled out of the pulpit in the diocese of Norwich.

Also, it was deposed against him, That he, in the parish-church of Willesden, exhorted the people to put away their gods of silver and gold, and leave off their offerings to them. Also, that Jews and Saracens would have become christian men long ago, had it not been for the idolatry of christian men, in offering of candles, wax, and money to stocks and stones.

Over and besides these matters deposed against him, here follow other articles gathered out of his sermon, which he preached in the parish church of St. Magnus, in Whitsun week, (A. D. 1527.)

He said, pray only to God, and not to saints, in rehearsing the Litany; and when he came to "Holy Mary, pray for us," he said, Stop there.

He said, that christian men ought to worship God only, and not saints.

He said, that christian people should set up no lights before the images of saints: for saints in heaven need no light, and the images have no eyes to see.

He said, as Hezekiah destroyed the brazen serpent that Moses made by the commandment of God; even so should kings and princes now-a-days destroy and burn the images of saints set up in churches.

These five hundred years there has been no good pope, nor in all the times past can we find but fifty; for they have neither preached, nor lived well, or conformably to their dignity. Wherefore, till now they have born the keys of simony. Against whom, good people, we must preach to you. For we cannot come to them; it is a great pity: they have sore slandered the blood of Christ.

The people have foolishly of late gone upon pilgrimages, who had been better had they been at home.

Many have made vows, which are not possible for

them to fulfi!.

The preachers before this have been antichrists, and now it has pleased our Saviour Christ to shew their false errors, and to teach another way and manner of the holy gospel of Christ, to the comfort of your souls.

I trust that there shall and will come others besides me, who shall shew and preach to you the same faith and manner of living that I shew and preach to you, which is the very true gospel of our Saviour Christ, and the mind of the holy fathers, whereby you shall be brought from their errors, wherein you have been long seduced: for before this there have been many that have slandered you, and the gospel of our Saviour Christ.

These and many other such like charges were deposed against him by the deponents and witnesses. But now, before we return again to his examination, we here insert a dialogue between a friar named John Brusierd, and Master Thomas Bilney, as written down by the friar himself.

A Dialogue between Friar John Brusierd and Master Thomas Bilney, in Ipswich, concerning worshipping of Images.

Brusierd.-Although you have blasphemed most perni. ciously the immaculate flock of Christ with certain blasphemies, yet, being moved partly with our gentle peti tions, partly pitying your case, I am come here to talk with you secretly. When you began to shoot the dart of your pestiferous error, more vehemently than you ought, against the breast of the ignorant multitude, you seem to pour upon the ground the precious blood of Christ, as with a certain vehement violence out of the miserable vessel of your heart. Where you said that none of the saints make intercession for us, nor obtain for us any thing, you have blasphemed the efficacy of the whole church, consecrated with the precious blood of Christ. Which thing you can not deny, especially as there is such incessant knocking at the gates of heaven, through the continual intercession of the saints, as appears in the sevenfold Litany.

Bilney. I marvel at you, and cannot marvel enough, but that the vain custom of superstitious men, thinking themselves not heard but in much talking, doth put an end to my wonder. For our heavenly Father knoweth what we have need of before we ask. Also it is written, "There is one Mediator between God and men, the man Christ Jesus." If then there be but one Mediator between God and men, the man Christ Jesus, where is our blessed lady? Where is then St. Peter and other saints?

Brusierd. I suppose that no man is ignorant, but that the divines of the primitive church have all affirmed that there is one Mediator between God and men. Neither could any at any time praise or pray to the saints, when yet they were living in the calamities of this body, and, wrestling with the winds of this world, were not yet come to the port of rest to which they were travelling. Paul (I grant) did rightly affirm that there was but one Mediator between God and men, for as yet there was no saint canonized or put into the Calendar. But now seeing the church knows, and certainly believes, through the undoubted revelations of God, that the blessed Virgin and other saints are placed in the bosom of Abraham, she, therefore, like a good mother, has taught, and that most diligently, her children, to praise the Omnipotent Jesus in his saints; and also to offer up by the same saints our petitions to God. It is that that the psalmist saith," Praise ye the Lord in his saints." Rightly also do we say and affirm, That saints may pray for us. One man may pray for another, therefore, much more may saints that do enjoy the fruition of his High Majesty. For so it is written, "God is my witness, whom I serve in my spirit, in the gospel of his Son, that without ceasing I remember you in my prayer always for you," &c. Rom. i. 9.

Bilney. I marvel that you, a learned man, are not yet delivered out of the dungeon of heresy through the help of the holy gospel: especially seeing that in the same gospel it is written, "Verily, verily, I say unto you, whatsoever you ask the Father in my name, he will give it you," John xvi. 23. He saith not, whatsoever ye ask the Father in the name of St. Peter, St. Paul, or other saints, but in my name. Let us ask therefore help in the name of Him, who is able to obtain for us whatever we ask, lest, peradventure, hereafter in the end of the world, at the judgment, we shall hear, "Hitherto in my name ye have asked nothing."

Brusierd. Where ye marvel that I, a learned man, as you say, am not delivered yet from the dungeon of heresy through the help of the gospel: much more do you, who are far better learned than I, cause me to marvel at your foolish wonder. Nor can I choose but laugh at you, as one rapt to the third heaven of such high mysteries, and yet see not those things which are done here in the lower parts of philosophy: for what a ridiculous thing is it for a man to look so long upon the sun, that he can see nothing else but the sun? Moreover, what student is there in all Cambridge, be he never

so young, that knows not, that the argument of authority, brought out negatively, has no force?

Bilney. As the pharisees took Christ, so you take my words otherwise than I meant.

Brusierd.-Your words, which wander far from the scope of scripture, I do not like. What is in your meaning, and lies inwardly in your mind, I cannot tell. Bilney. Such as invoke the help either of Christ, or of any other saint, for any corporal infirmity, may be well resembled to delicate patients, who, being under the hand of physicians, and having medicines ministered for their diseases, not abiding the pain thereof, fling all away: therefore, I say, no man ought to implore the help of God, or of any saint, for corporal infirmity. Brusierd.-O most pernicious and perilous heresy of all that ever I have heard! Thus you escaping from the smoke, fall into the fire, and, avoiding the danger of Scylla, you run upon Charybdis. O heart of man wrapped in palpable darkness! I wish, Master Bilney, that you would but once search out the first origin of these Rogation days: for so we read in the church history, that they were first ordained by Pope Gregory, with fasting, prayers, and holy processions, against the pestilence then reigning among the people. At which time, the people going in the procession, a certain image like to our blessed Lady, painted with the hands of St. Lake the evangelist, went before them, about which image, in the honour of the Virgin, angels sung this anthem: "O queen of heaven be glad," &c. Το which anthem, the pope also adjoined this, "Pray to the Lord for us." Wherefore, seeing the angels worshipped the image of the glorious Virgin Mary, and seeing the holy father, Pope Gregory, with all the clergy, did pray for corporal infirmity, it appears manifestly that we ought to worship the saints, and also to give honour in a manner to their images: further, also, to pray to Almighty God and all saints for corporal infirmity, that we may be delivered from the same, so that they may say the like for us, which is said in the gospel, "Send them away, because they cry after us." And although there are infinite places in the holy scripture, wherewith we might easily resist your error, yet, standing herewith content, as sufficient, we will proceed to your second pestiferous error, wherein you, like an ungrateful child, go about to tear out the bowels of your mother. For whom you affirm blasphemously, the bishop of Rome to be the very antichrist, and that his privileges have no force against the gates of hell: in so saying, what do you but like a most unkind and unnatural child, spoil your loving mother of all her treasures, and wound her most miserably upon the earth? But as there is nothing so absurd, or so heretical, but shall be received by some itching ears: I would therefore now hear you declare, how he sits in the temple of God, as God, being exalted and worshipped above all that is named God, or how he sheweth himself as Lord in power and signs, and deceitful wonders.

Bilney.-Although incredulity does not suffer you to understand these things, yet I will help your incredulity, through the aid of the Lord, beseeching you, that setting all superstition apart, you will understand those things that are above. Do ye know the table of the

ten commandments?

Brusierd.-According as the catholic doctors do expound them, I know them: but how you expound them I cannot tell.

Bilney. And do you know also the constitutions of men, which are devised only by the dreams of men, to which men are so straightly bound, that under pain of death they are compelled to observe them?

Brusierd.-I know certain sanctions of the holy fathers, but such as you speak of as devised by men's dreams, I know none.

Bilney.-Now then let us set and compare these two together, and you shall easily understand that the bishop of Rome, whom they call the pope, sits in the temple of God, as God, to be extoled above all that is named God. It is written, "The temple of the Lord is holy, which temple ye are." Therefore the conscience of man is the

temple of the Holy Ghost, in which temple, I will prove the pope to sit as God, and to be exalted above all that is called God. Whoso condemns the decalogue, or the table of the commandments of God, there is but a small punishment for him, neither is that punishment to death, but he that shall contemn or violate the constitutions, which you call the sanctions of men, is counted by all men's judgment guilty of death! What is this, but that the bishop of Rome sits and reigns in the temple of God; that is, in man's conscience, as God?

Brusierd. Although this exposition seems unworthy for christian ears, yet I would hear you further how he shews himself in signs and deceitful wonders.

Bilney. These wonders, which they call miracles, are wrought daily in the church, not by the power of God, as many think, but by the illusion of Satan, who, as the scripture witnesseth, has been loose five hundred years, according as it is written in the book of the Revelation, "After a thousand years Satan shall be loosed," &c. Neither are they to be called miracles of true christian men, but illusions rather, whereby to delude men's minds, to make them put their faith in our Lady, and in other saints, and not in God alone, to whom be honour and glory for ever.

Brusierd.-But that I believe and know that God and all his saints will take everlasting revenge upon thee, I would surely with these nails of mine be thy death, for this horrible and enormous injury against the precious blood of Christ. God saith, "I will not the death of a sinner, but rather that he be converted and live." And thou blasphemest him, as though he should lay secret snares of death for us that we should not know them. Which, if it were true, we might well say with Hugh de Saint Victore in this manner:-" If it be an error, it is of thee, O God, that we are deceived; for they be confirmed with such signs and wonders, as cannot be done but by Thee." But I am assured it is untrue and heretical: and therefore I will leave this matter, and will talk with you concerning the merits of saints. For once I remember, in a certain sermon of yours you said, "That no saint, though his suffering were never so great, and his life most pure, deserved any thing for us with God, either by his death or his life." Which is contrary to St. Augustine.

Bilney.-Christ saith one thing, St. Augustine another; Whether of these two shall we believe? For Christ, willing to deliver us out of this dark dungeon of ignorance, gave forth a certain parable of ten virgins, of which five were fools, and five were wise. By the five foolish virgins, wanting the oil of good works, he meant us all sinners. By the wise virgins he meant the company of all holy saints. Now let us hear what the five wise virgins answered to the five foolish, asking oil of them; "No," say they, "lest, peradventure, we have not sufficient for us, and for you. Go you rather to them that sell, and buy for yourselves." Wherefore, if they had not oil sufficient for themselves and also for the others, where then are the merits of saints wherewith they can deserve both for themselves and for us?

I cannot see.

Brusierd. You wrest the scriptures from the right understanding to a reprobate sense, that I am scarce able to hold mine eyes from tears, hearing with mine ears these words of you. Fare ye well.

The Submission of Master Thomas Bilney. The fourth day of December, the bishop of London, with the other bishops his assistants, assembled again in the chapter-house of Westminster; where, also, Master to abjure and recant. Bilney was brought, and was exhorted and admonished Who answered, "That he would stand to his conscience." Then the bishop, after deliberation, putting off his cap, said, "In the name of the Father, and of the Son, and of the Holy Ghost, Amen. Let God arise and let his enemies be scattered:" and, making a cross on his forehead and his breast, by the counsel of the other bishops, he gave sentence against Master Bilney in this manner :

I, by the consent and counsel of my brethren here

LL

present, do pronounce thee, Thomas Bilney, who hast been accused of divers articles, to be convicted of heresy; and for the rest of the sentence we take deliberation till to-morrow.

The fifth day of December the bishops assembled there again; before whom Bilney was brought: whom the bishop asked if he would yet return to the unity of the church, and revoke his heresies which he had preached. Whereupon, Bilney answered, "That he would not be a slander to the gospel, trusting that he was not separate from the church; and that, if the multitude of witnesses might be credited, he might have thirty men of honest life on his part, against one to the contrary brought against him; which witnesses the bishop said came too late; for after publication they could not be received by the law.

In the afternoon, the bishop of London again asked him whether he would return to the church, and acknowledge his heresies. Bilney answered, that he trusted he was not separate from the church, and required time and place to bring in witnesses, which was refused. Then the bishop once again required of him, whether he would return to the Catholic church? He answered, that if they could teach and prove sufficiently that he was convicted, he would yield and submit himself, and desired again to have time and space to bring in again his refused witnesses, and other answer he would give

none.

Being again asked whether he would return, or else the sentence must be read, he required the bishop to give him licence to deliberate until the morrow, whether he might abjure the heresies wherewith he was defamed, or no. The bishop granted him that he should have a little time to deliberate. But Bilney required space till the next morrow. But the bishop would not grant him his request, lest he should appeal. But at last the bishop granted him two nights respite to deliberate, that is to say, till Saturday, at nine o'clock, forenoon, and then to give a plain determinate answer.

The 7th day of December, the bishop of London, with the other bishops being assembled, Bilney also personally appeared. The bishop of London asked, whether he would now return to the unity of the church, and revoke the errors and heresies whereof he stood accused, detected, and convicted. Who answered, that now he was persuaded by his friends, he would submit himself, trusting that they would deal gently with him, both in his abjuration and penance. Then he desired that he might read his abjuration, which the bishop granted. When he had read the same secretly by himself, and was returned, being demanded what he would do in these premises, he answered, that he would abjure and submit himself, and there openly read his abjuration, and subscribed and delivered it to the bishop, who then absolved him, and for his penance enjoined him, that he should abide in prison appointed by the cardinal, till he were released by him; and, moreover, the next day he should go before the procession in the cathedral church of St. Paul's bare-headed, with a fagot on his shoulder, and should stand before the preacher at St. Paul's Cross, during the sermon.

After which abjuration, made about A. D. 1528, Bilney felt such repentance and sorrow, that he was near the point of utter despair, as is credibly testified by Master Latimer, whose words I here annex, written in his seventh sermon, preached before king Edward :-"I knew a man myself, Bilney, little Bilney, that blessed martyr of God, who what time he had borne his fagot, and was come again to Cambridge, had such conflicts within himself, (beholding this image of death,) that his friends were afraid to let him be alone. They were fain to be with him day and night, and comfort him as they could, but no comforts would serve. And as for the comfortable places of scripture, to bring them to him, it was as though a man should run him through the heart with a sword. Yet, for all this, he was revived, and took his death patiently, and died well against the tyrannical See of Rome."

Again, Master Latimer, speaking of Bilney in another of his sermons preached in Lincolnshire, has these words:"That same Master Bilney, who was burned here

in England for the sake of God's word, was induced and persuaded by his friends to bear a fagot at the time when the cardinal was aloft, and bore the swinge. Now, when Bilney came to Cambridge again, a whole year after, he was in such an anguish and agony, that nothing did him good, neither eating nor drinking, nor any other communication of God's word, for he thought that all the whole scriptures were against him, and sounded to his condemnation. So that I many a time communed with him, (for I was familiarly acquainted with him), but all things whatever any man could allege to his comfort seemed to him to make against him. Yet, for all that, he afterwards came again. God endued him with such strength and perfectness of faith, that he not only confessed his faith in the gospel of our Saviour Jesus Christ, but also suffered his body to be burned for that same gospel's sake which we now preach in England,&c."

Furthermore, in the first sermon of Master Latimer, before the Duchess of Suffolk, he infers as follows:"Here I have," said he, "occasion to tell you a story which happened at Cambridge. Master Bilney was the instrument whereby God called me to knowledge. For I may thank him, next to God, for that knowledge that I have in the word of God; for I was as obstinate a papist as any in England, insomuch, that when I should be made bachelor of divinity, my whole oration went against Philip Melancthon, and against his opinions. Bilney heard me at that time, and perceived that I was zealous without knowledge, came to me afterwards in my study, and desired me for God's sake to hear his confes. sion. I did so, and, to say the truth, by his confession I learned more than before in many years. So, from that time forward, I began to inhale the word of God, and forsake the school-doctors and such fooleries, &c."

By this it appeareth how vehemently this good man was pierced with sorrow and remorse for his abjuration, for the space of nearly two years, that is, from the year 1529 to the year 1531. It followed then that he, by God's grace and good counsel, came at length to some quiet conscience, being fully resolved to give over his life for the confession of that truth which he had renounced. And thus being fully determined in his mind, he, in Trinity hall, at ten o'clock at night, took his leave of his friends, and said, that he would go to Jerusalem, alluding to the words and example of Christ in the gospel, going up to Jerusalem, when he was appointed to suffer his passion. And so Bilney, meaning to give over his life for the testimony of Christ's gospel, told his friends that he would go up to Jerusalem, and would see them no more: and immediately departed to Norfolk, and there preached, first privately in households, to confirm the brethren and sisters. Then he preached openly in the fields, confessing his sin, and preaching publicly the doctrine which he had abjured, to be the very truth, and desired all men to learn by him, and never to trust to their fleshly friends in causes of religion. And so setting forward in his journey toward the celestial Jerusalem, he departed from thence to Norwich, upon which he was apprehended and carried to prison.

Thomas Bilney, after his examination and condemnation before Doctor Pellas, doctor of law, and Chancellor, was first degraded by Suffragan Underwood, according to their popish manner, by the assistance of the friars and doctors. Which done, he was immediately committed to the lay power, and to the two sheriffs of the city, of whom Thomas Necton was one. This Thomas Necton was Bilney's especial friend, and sorry to receive him to such execution as followed. But such was the tyranny of that time, and dread of the chancellor and friars, that he could not do otherwise, but needs must receive him. Who notwithstanding, as he could not bear in his conscience himself to be present at his death; so, for the time that he was in his custody, he caused him to be more friendly looked to, and more wholesomely kept concerning his diet, than he was before.

After this, the Friday following, at night, which was before the day of his execution, Bilney had his friends resorting to him in the Guildhall, where he was kept. Some put him in mind, that though the fire, which he

should suffer the next day, should be of great heat to his body, yet the comfort of God's Spirit should cool it to his everlasting refreshing. At this word Thomas Bilney putting his hand to the flame of the candle burning before them, and feeling the heat, O, said he, I feel by experience, and have known it long by philosophy, that fire by God's ordinance is naturally hot, but yet I am persuaded by God's holy word, and by the experience of some, mentioned in that word, that in the flame they felt no heat, and in the fire they felt no consumption: and I constantly believe, however the stubble of this my body shall be wasted by it, yet my soul and spirit shall be purged thereby; a pain for the time, whereon notwithstanding followeth joy unspeakable. And here he much treated of in this place of scripture. "Fear not, For I have redeemed thee, and called thee by thy name, thou art mine. When thou goest through the water I will be with thee, and the strong floods shall not overflow thee. When thou walkest in the fire, it shall not burn thee, and the flame shall not kindle upon thee, for I am the Lord thy God, the holy One of Israel."-Is. xliii. 1. Which he most comfortably treated of, as well in respect of himself, as applying it to the particular use of his friends. Of whom some took such sweet fruit that they caused the whole sentence to be fair written on tables, and some in their books. The comfort of which (on some of them) was never taken from them to their dying day.

The Saturday following, when the officers of execution with their gloves and halberts were ready to receive him, and to lead him to the place of execution without the city gate, called Bishop's Gate, in a low valley, commonly called The Lollards' Pit, under Saint Leonard's Hill, environed about with great hills, (which place was chosen for the people's quiet, sitting to see the execution) at the coming forth of Thomas Bilney out of the prison door one of his friends came to him, and with few words, spake to him, and prayed him in God's behalf to be constant, and to take his death as patiently as he could. Bilney answered, with a quiet and mild countenance, "Ye see when the mariner is entered his ship to sail on the troubled sea, how for a while he is tossed in the billows, but yet in hope, that he shall once come to the quiet haven, he bears in better comfort the perils which he feels: so am I now toward this sailing, and whatever storms I shall feel, yet shortly after shall my ship be in the haven, as I doubt not by the grace of God, desiring you to help me with your prayers to the same effect."

And so he going forth in the streets, giving much alms by the way by the hands of one of his friends, and accompanied with one doctor Warner, doctor of divinity, and parson of Winterton, whom he chose, as his old acquaintance, to be with him for his ghostly comfort; he came at last to the place of execution, and descended from the hill, apparelled in a layman's gown with his sleeves hanging down; and his arms out, his hair having been piteously mangled at his degradation, and drew near to the stake, and desired that he might speak some words to the people, and standing there, he said:

"Good people, I am come hither to die, I was born to live under that condition, naturally to die again, and that ye might testify that I depart out of this present life, as a true christian man, in a right belief towards Almighty God, I will rehearse to you the articles of my creed:" and then he began to rehearse them in order, as they are in the common creed, with often elevating his eyes and hands to Almighty God, and at the article of Christ's Incarnation, having a little meditation in himself, and coming to the word crucified, he humbly bowed himself and made great reverence, and then proceeding in the articles, and coming to these words, "I believe the Catholic church," there he paused, and spake these words, "Good people, I must here confess to have offended the church, in preaching once contrary to her prohibition, at a poor cure belonging to Trinity Hall, in Cambridge, where I was a fellow, earnestly intreated to do so by the curate and other good people of the parish, shewing, that they had no sermon there for a long time before: and so moved in my conscience, I did make a poor

collation to them, and thereby ran into the disobedience of authority in the church;" however I trust at the general day, charity that moved me to this act, shall bear me out at the judgment seat of God;" and so he proceeded, without any words of recantation, or charging any man for procuring him his death.

This once done, he put off his gown, and went to the stake, and kneeling upon a little ledge coming out of the stake, on which he was afterwards to stand, to be better seen, he made his prayer with such earnest elevation of his eyes and hands to heaven, and in so good quiet behaviour, that he seemed not much to consider the terror of his death, and ended at the last his private prayers, with the 143rd Psalm, beginning, Hear my prayer, O Lord, give ear to my supplications:" and the next verse, he repeated in deep meditation, thrice, " And enter not into judgment with thy servant, for in thy sight shall no man living be justified:" and so finishing that Psalm he ended his private prayers.

After that he turned himself to the officers, asking them if they were ready, and they answered, Yea. He then put off his jacket and doublet, and stood in his hose and shirt, and went to the stake, and the chain was cast about him; Doctor Warner came to him to bid him farewell, who spake but few words for weeping.

Thomas Bilney most gently smiled, and inclined his body to speak to him a few words of thanks, and the last were these, "Feed your flock, feed your flock, that when the Lord cometh, he may find you so doing and farewell good master doctor, and pray for me;" and so he departed without any answer, sobbing and weeping. And while he thus stood upon the ledge at the stake, certain friars, doctors, and priors of their houses being present (as they were uncharitably and maliciously present at his examination and degradation, &c.) came to him and said, "O Master Bilney, the people are persuaded that we are the causers of your death, and that we have procured it, and it is likely that they will withdraw their charitable alms from us all, except you declare your charity towards us, and discharge us of the matter." Upon this Thomas Bilney spake with a loud voice to the people, "I pray you, good people, be never the worse to these men for my sake, as though they were the authors of my death; it was not they :" and so he

ended.

Then the officers put reeds and fagots about his body, and set fire to them, which made a very great flame, and deformed his face, he holding up his hands, and knocking upon his breast, crying sometimes, "Jesus," sometimes "I believe." The flame was blown away from him by the violence of the wind, which was that day, and two or three days before very great: and so for a little pause he stood without flame, but soon the wood again took the flame, and then he gave up the ghost, and his body being withered, bowed downward upon the chain. Then one of the officers with his halbert smote out the staple in the stake behind him, and suffered his body to fall into the bottom of the fire, laying wood on it, and so he was consumed.

Thus have ye the true history, and martyrdom of this good man.

Master Stafford of Cambridge.

As the death of this godly Bilney did much good in Norfolk, where he was burned; so his diligent travel, in teaching and exhorting others, and example of life corresponding to his doctrine, left no small fruit behind him in Cambridge, being a great means of framing that University, and drawing many to Christ. Through him and partly also another called Master Stafford, the word of God began to spread there. Among them was Master Latimer, Doctor Barnes, Doctor Thistel of Pembroke Hall, Master Fooke, of Bennet College, and Master Soude of the same college, Doctor Warner above mentioned, with others.

This Master Stafford was then the public reader of the divinity lecture in that University: who, as he was a professor of Christ's gospel, so was he a diligent follower of that which he professed.

As the plague was then sore in Cambridge, and among